Exegetical and Hermeneutical Commentary of Acts 4:23

And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.

23 31. The Apostles released. Their Prayer and its Answer

23. to their own company ] Perhaps still abiding in the upper room which they had occupied before Pentecost. Because St Peter on a later occasion (Act 12:12) made his way, after his deliverance from prison, to the house of Mary the mother of John Mark where many were gathered together praying, some have thought that this was the house where the Apostles had dwelt from the first. Such men at such a time would have neither means (see Act 3:6) nor inclination to change from house to house. And Christ’s injunction (Luk 10:7), “Go not from house to house,” was given with a purpose which the Apostles would be likely to bear in mind and act upon.

Fuente: The Cambridge Bible for Schools and Colleges

Their own company – They joined the other apostles and Christians, Act 2:44-45.

And reported … – It doubtless became a subject of interesting inquiry what they should do in this case. They had been threatened by the highest authority of the nation, and commanded not to preach again in the name of Jesus. Whether they should obey them and be silent, or whether they should leave Jerusalem and preach elsewhere, could not but be an interesting subject of inquiry, and they very properly sought the counsel of their brethren, and looked to God for direction, an example which all should follow who are exposed to persecution, or who are in any perplexity about the path of duty.

Fuente: Albert Barnes’ Notes on the Bible

Act 4:23-37

And being let go, they went to their own company.

Being let go

We do not know what we or other people are until the restraint is taken off. We call ourselves free, but there is not an absolutely free man in the universe. We have the liberty of law. We have the freedom of a theocracy. The Lord reigneth, and He would reign to no purpose if He did not restrain every creature, and restrain with singular meaning and graciousness the creature who bears His own image.

I. Good restraints.

1. Socially, in the lowest level. He is an ungallant and wholly undesirable man who is not restrained by the presence of ladies. But for that you could not tell what language he would have used. He could not be in his true self, not because there are ten great fiery commandments staring him in the face, but because of an all-pervading feeling of refinement. But if such men be let go, and join their bad set, you see their quality.

2. Or take the limits of hospitality. A man says, I cannot avenge this insult now, because I am bound to show hospitality; but being let go, I shall feel entitled to say or do things which at present I cannot.

3. Or, still keeping within the scope of the question, the occasion makes the man. Say it is a solemn occasion, a funeral, people weeping because of the dead and gone. The modest man, at all events, halts, he is silent if not complaisant. He dare not say what he would at other times; but being let go away from the grave and the cypress shadow, you will see what he is really.

4. Look at, the subject religiously. Here we have the subtlest restraints. The tender memories, the old, old long ago, somehow, to kill that ancient time would be like strangling an angel. The old home feeling, the childish sounds, the old family usages, seem to keep us back with Beware I you had better not do it! Stand still! Who can estimate the value of a religious education? First prayers, first little verses learned and sung by bird-like lips–who can tell how these things will go with the child when he becomes a man, full of care and tempted to sin? The little things which now are matters of amusement, may stand one day up and say to the man, You used to be a pure-lipped child, a loved and loving creature; a thousand prayers were offered for your salvation. When you murder yourself, you murder a whole generation of mentors and suppliants.

II. Bad restraint.

1. A man is shut up in bad society, in a corrupt atmosphere. He never hears a word that touches his best nature; he longs for the higher and purer spaces; for moral liberty; he is a better man than he can be under his circumstances. God will make a difference, because He will have compassion upon some. He knows exactly what restraints are upon us, and what we would be if we could break the chain and fly upward into the blue heaven.

2. Others are crippled for want of means. We regard them as destitute of good deeds and high feeling, and we speak about them with our erring judgment. God will discriminate. He knows what the poor soul will be. There is a way out at the other end! Great moral freedom, liberty for giving the soul spaces to fly in, and temples to sing in not made with hands. God knows what munificence you would show if you had the liberty.

3. Many a man is misunderstood for want of liberty. He is waiting. I have known often splendid talents wait a long time for a chance. I have known men misjudged, contemned, spring up into their true selves when let, go. Their time has come; then you hear the music of their voice, and you know the length of their arm, and they were waiting–great men all the while.

Conclusion:

1. We each belong to a company, and until we have found our company, we are restless. We speak of being a fish out of water, as fully expressing the condition of men who are not in their own company. Some of us are only half in our right society. We were born for the gutter and were destined for low companionship, and by a singular force of gravitation we turn to that which is unworthy. Others, again, are the contrary. They are forced to do the things they hate. They say, It is not our nature; it is not the place I was born into. These are not the surroundings God meant me to enjoy. So by this discontent of soul God calls us to our own company.

2. But we may be converted! The lowest nature may be converted! The lowest nature may be made into the highest. The man who began with low desires may come to enjoy the desire for prayer. Conversion is the state which we are called upon personally to realise and represent. Mere restraint is not conversion. We are restrained from starting up in the midst of the service and going out. We seem to rise to the great spirit of the occasion, while we are in reality buying and selling, transacting our business. So we cannot tell what we are until the restraints are taken off, when we shall be left to our own company, and being let go, will only go downward. There are grades in devildom, and there is still a lower and lower, until we reach the pit that never ends.

3. Are we under the right influence? We cannot test it by mere laws, by mechanical arrangements and impositions. Only love can keep us, and love will keep us. And though we shall always have the liberty of doing wrong, we shall have within us the love which makes the use of that liberty an impossibility. Now ][ am about to let you go. Will you go to your own company? But, remember, young man, wisely trained at home, you have no business with that bad set. (J. Parker, D. D.)

Our own company

I. We all suffer a kind of imprisonment by our circumstances. There is–

1. The chain of work. We and our children must live. And in order to maintain this life, we voluntarily give away every day a part of our personal freedom. This necessity is on the whole a beneficent one, and it is perfectly consistent with personal freedom in the truest sense. But still there is imprisonment of some of the highest faculties. Faith, hope, love, joy, can all indeed have exercise in work, but not their most perfect exercise. What a prison a great city is, and how many are in it with hard labour! A fine morning dawns. You would like to wander away, to hear the gurgle of the country stream, to see the bloom on the trees, the bird on the wing, the clouds floating so restfully across the sky. But you are a prisoner. You can look through your bars towards the large and wealthy place but it is only a look. You must soon turn to your work.

2. The chain of habit. Not so much of a mans own habits as those of the society in which he lives–the conventionalities of life, in which every man is more or less bound. These are not at all insincerities, hypocrisies. They are generally a fair product of the state of society at the time. If our conventionalities were all away, some would be better, and some worse. So that all are in prison by them. There is a great resentment sometimes felt against those who break through; and such attempts generally end in submission. Take, for instance, our social gatherings. With all their freedom and geniality, there is considerable restriction imposed by the mere forms of society. One makes an endeavour to be natural and almost succeeds; but cannot quite. Another seeks to know his neighbour a little better, but the real man escapes him, and goes home to be known far more perfectly by his little children. Another endeavours to speak out his real sentiments; but the astonishment, pain, or disapprobation, make him almost regret that he has spoken–and certainly a little less likely to speak again.

3. The great strong chain of law. That is no doubt a grand safeguard of society. But while it protects it restrains. It protects partly by restraining. It makes some men more virtuous than they would be, and others a little less. A man could do some great good, and would, but the law forbids. He would only involve himself and ethers in difficulties and loss by making the attempt. Or he could do some evil. He has impure thoughts which might become actions; unjust longings which might become fraud, if the law were not there frowning defiance and suspending penalty.

II. In these environing circumstances, there are, now and again, clear providential openings–by which the real man himself comes out, seen by others, or seen only by himself and God! A changing time is always a critical time.

1. When the young man leaves home to come up to the great city, how intense is the parental and the friendly solicitude! He was safe here; but will he be safe yonder? Will he not slide or perhaps fall? Or will the change strengthen his will for goodness, and draw him more clearly into the ranks of Christs faithful ones? These are the searching solemn questions, but why do they arise? Because it is felt that even at home that youth was not fully known, because there are sleeping possibilities which other circumstances might draw out into actualities, and they are not quite sure how the scale might turn.

2. A change of residence in later life sometimes operates in the same way. There is then a complete break up in one class of associations. Living in the new neighbourhood seems to bring out a new man. It may be a better man, or it may be a worse. The gates of that social prison where before he was held in restriction, perhaps kept from ruin, have been opened, and he will show himself more as he is.

3. The continental journey is another opening of the wall. Persons then go to places the like of which they would never think of visiting at home, and altogether feel a freedom which they would in vain seek for with the ordinary circumstances of life around them. The freedom may be rightly used in putting aside the chains of opinion, prejudice, and custom; or it may be much abused. But it is freedom, and therefore develops some more of the reality of the persons than is usually seen in the walks of their home life.

4. Then again life as it goes on brings many opportunities for freer action and fuller display of the real inward man than ordinary circumstances permit. They are opportunities for good and for evil. To some they are the gates of righteousness, into which they enter and praise the Lord. To others they are but the door leading to an inner prison, where their feet are made fast in the stocks.

III. When so released we go to our own company. Every night what multitudes hasten through the door of opportunity to their own company! The day keeps them in prison, the night brings release. Let us follow some, and see what company they keep!

1. Take that young man for whom so much anxiety was felt when he left home. Enter with him–there is no company there. There is the little table for refreshment which is soon over; then he takes down the books to the study of which he will devote these evening hours–and that is the company he keeps. He is smitten with the love of knowledge, and what is far better, with the love of Christ. He is sure that he will have to serve Him in some sphere, and is resolved by study and prayer to make himself ready.

2. Or let us observe this young woman who has been busy all day with her needle. Blessings on her industry! honour to her virtue! peace to her home! To-night she is going to her own company before she reaches that home. There is to be a meeting for prayer, a great blessing is expected, and she must be there to ask among the rest.

3. Take another, a man. He has had what is called a heavy day; but, oh, what a lightsome welcome now that he is home I Little hands are soon in his, and little tongues are telling the wonderful things that have happened during the day; and smiles fall from another face, and there is a comfortable mingling of thought, and love, and sympathy, and heart with heart. The day opened to him the theatre of duty, the night thus brings him to his own company.

4. Another; where is he going? Westward, but not out of the city. On he passes along the busy streets under the gas-lights, until he comes to the flaring entrance of the place where his company will be. With perhaps just one twinge of conscience he passes in, and there among the gaudy and giddy throng he sits for hours listening to the music, or watching the display. And these he says are the happiest hours of his life. That man has reduced his soul to a pitiable condition when, having all this world to choose from, that soul being let go, finds its own selectest company in a frivolous throng like that.

5. And others go to places still worse, which we cannot describe; where the fires of Tophet are already kindled, where the guests are in the depths of hell, and there find their own company.

6. But enough! Where do we find ours? We shall say no more of places now, but speak only about persons. Who are the persons in whose presence and society our souls find their best company? What is their character? What is their aim in life? What will be their end? Suppose we had been imprisoned with the apostles, and with them set free, should we have gone with them to their own company? When we are set free, now and again in the course of our own life, do we long for and seek fellowship with faithful souls and pure hearts? There are but two companies in the universe. Even now there are but two, although in this world they are to us inseparably mingled. The division and separation is taking place by degrees. The gospel makes it. We ourselves make in those selective moments of our life to which we have referred. But it will be made infallibly and visibly at last by the Lord Himself, when the sheep shall be on His right hand, and the goats on His left. (A. Raleigh, D. D.)

Their own company

The crystallising power in nature. What we call the force of gravitation is a force most mysterious and constant. But the force of gravitation is simple compared with this many-sided ramifying force of crystallisation. The reason–ultimate particles of matter are seeking their own company; these ultimate particles of matter are possessed of attractive and repellent poles; and as these atomic poles attract or repel each other the shape of the crystal is determined. There is as well a certain crystallising power sovereign in society. Men and women have attractive and repellent poles. By means of this social crystallising power many and various social shapes are being formed–not always beautiful and noble, sometimes evil, ugly, disastrous. Concerning this crystallising fact and force in society, in the light of this narrative, consider–

1. Hindrance. See whole narrative as to how Peter and John were hindered from going to their own company. So, often, we are somehow hindered from seeking the company really most congenial to us. Work, social requirements, regard for reputation, lack of money, hinder. Apply to young men, etc.

2. Permission. And being let go–work ceases, social requirements allow, special danger to reputation passes, wages are paid. Men are free.

3. Like goes to like. Character asserts itself. These apostles went to the company of the pure because they were pure.

4. Lessons.

(1) It is a mans own company which nurtures what is predominant in him.

(2) A mans own company discloses him to others.

(3) A mans own company discloses him to himself.

(4) A mans own company is the test of the regenerate life. We know that we have passed from death unto life if we love the brethren.

(5) A mans own company settles his destiny. (Homiletic Review.)

Being let go

Being let go, they went to their own company. That means for one thing that we do not know until straits come, what a mans heart and real disposition are. You have your children with you at home, and think that your children have a love for this, and a liking for that, and a strong desire for the other, but let them go, and then you will see; as long as they are under parental restraints, you really do not know what they are. They must be tested by being let go. They go to their own resort, and to their own set. Oh, what painful things happen in family life when the children are old enough, and you must let them go, when home restraints are removed! Then you thought they loved whatsoever things were honourable and of good report, and they, perhaps, themselves thought it too. It is not so much hypocrisy as an illustration of the solemn truth that the heart is deceitful and full of evil things. Being let go, the real heart in them takes command, the real pilot takes the wheel and guides the vessel according to his liking. Being let go they went to their own company. See, for example, the restraints of religion. I think I am a religious man, you think that you are religious people, but if in some way I could be let go from the ministry, and if you could be let go from the eyes that are upon you in this place, from the associations and routine that brings you here, where would you go? What is in the heart determines the life. To-night you are set free from business, and in a sense you are let go from the office, but are you, is your heart really let go? Are you going into the holy work before us to-night, or is it not the case that even while you are sitting here, that being let go, your heart is back to the stocks and shares, the buying and the selling, that even here your heart is seeking its true home, its true happiness.? It is not in this thing, is it? There are reasons why we come, why in a sense we like it, but let us be honest with ourselves. It is what we like that is the true man or the true woman. How does the heart go when we are let go? But if I have thus spoken of the dark side, bless God there is a brighter side, and I trust that we can even, when we meet here to.night, experience the happiness and brightness of the better side. When we come to the House of God, to the prayer-meeting, from all outward life, because we like to do it, we like to come, like bairnie with her mother, a wee bird to her nest, we fly home to God, to the Bible, to God and the Book of God, and the House of God, when we are let go. We delight when the cords are snapped, and when we can come into the House of God. Only during the day there is a kind of chafing restlessness within us. Oh that the evening would come that I might get to my own company I Being let go they went to their own company. Just as at school, I suppose we looked as if we liked our school, we looked as if we were diligent, we had to be so outwardly, but when four oclock came and the doors were open, did you ever see the schoolboys that departed reluctantly, as if they could hardly cross the threshold and go away from the blessed place? We nearly tumbled over each other rushing away. Being let go, out we went home. And yet we were not hypocrites. It is that our heart was in it, and we were restrained; we were tied up, held back, but being let go, the full momentum and swing of our disposition got out. Thank God, then, for the bright side, and I would say you are encouraged to make much of the bright side. If you know God, then thank God, for that is a fruitful plant that never grew up in the dry dreary sand of our worldly heart. And if I speak to any to whom this word is sad, you say, Well, brother, I wish I was like it, I wish I could rush to the fellowship of Gods people, as those apostles rushed to their own company, and as children rush home from school, and the tired business men flying home by bus and train to the sweetness and seclusion of their own homes in the suburbs. I wish I had that desire for the House of God. There is more gladness of heart here than if I were in the theatre or music-hall, or giddy dance or banquet, with its so-called feast of reason and flow of soul. Here the best and deepest, the truest thoughts in you get out, and lay hold of the deep, true, living, satisfying God. Being let go, they went to their own company. It is that, let me just urge, that we should cultivate still more, this company and fellowship. Do not let a little keep us back. How disappointed the apostles would have been if they went to their own company, and found a small meeting when such great interests were involved. My father said, when he was a lad going to school, they had to take their own fire with them, the coals were not then provided as they are now, and every lad carried his peat under his arm. That was his contribution of heat. Bring your peat under your arm, and like one that is let go, like an arrow from the string, come gladly and brightly, and I will try and come with mine, and every little makes a mickle, and it is wonderful what a roaring, open fire we may have, even in this dull neighbourhood of Regents Square, what light and warmth before God, and to His praise. Let us come as the apostles did, when being let go they went to their own company. I like to think of the text in its final application. There is a day coming when we shall be let go. The dark side and the bright side of my text will receive its final and truest illustration then, for every man goes to his own place. And when the stroke of death cuts all our cords, and we drop this muddy vesture of clay, and are, at last, let go, we will hardly need the judgment day and verdict of God. Some will rise as glorious ones, treading the way unto the throne of God, and some will go into outer darkness, for they always loved darkness rather than light, and they will get it. Being let go, God at last will say, I will restrain you no more, I will argue with you no more, you would be free, be free. He that is filthy, let him be filthy still, he that is holy, let him be holy still. Be let go and find your own company. This is the Lords election. This is the natural law that runs through the spiritual world, even He that worketh in all our fellowships and friendships, our likes and dislikes, our drawings and repentings. It is being let go that a man finds his level, and seeks and gets his own company. At the great day when some of us go past the judgment seat on our way home, and hear the word, Come ye blessed, it will just be a re-echo of this, for you have been always coming ever since you were converted. It was the end and trend, a focus of all your way and work. Only when some of us hear the thundering curse, Depart! we shall understand then that we were, always cursed. I never knew you, what a solemn word! How bright! How black! Thank God that grace can make it for you and me all bright. The Ethiopian can change his skin, the leopard can change his spots, the vilest can be changed, and changed by the abundant grace of Christ, received through simple faith in Christ. Another few minutes and you are let go, and you go to your own house, and a rebound will take place. The heart will slip round to its true base. Watch it, for Gods sake, and your own. Being let go when the preachers voice is still, the holy words are no longer spoken, the holy place with its associations no longer present here, God grant that it may be all bright. (J. McNeill.)

Company

?:–

I. Every man has his company.

II. Sometimes men are restrained from keeping the company of their friends.

III. When these restrictions are withdrawn, men return to the company of their choice. Life itself is a restraint, separating us from the companions we have chosen, but when it ceases, its restraining power will cease too, and we shall go to our own company in heaven or in hell. (W. M. Taylor, D. D.)

Every man to his own place

I. The disciples went to their own company. They naturally desired the society of those who had sympathy with them.

II. Every person belongs to some company. There are two classes: saints and sinners. Affinities, proclivities, etc., are only subdivisions of these.

III. Restraints of life may prevent our openly joining our company.

1. Our work.

2. Public opinion.

3. Policy.

4. Interest.

5. Lack of courage.

IV. When these are removed each person will go to his own place. What a change would follow if this world had no social, civil, or moral law laid upon it–every one a law to himself! The devil in man would make havoc in human history. This has been proved wherever restraints have been slackened.

V. The test of character found here.

1. What is our company?

2. Are we restrained by work, circumstance, or policy from joining it?

3. Is it a company God can approve of?

4. What is our influence on it, and its influence on us?

5. We shall go to our own place at last. (G. F. Humphreys.)

Happy only in our own company

The following incident was told in my hearing in one of the villages of Canada to illustrate the truth, which so many ignore at the present day, that there must be a change of heart if we are ever permitted to enjoy the rest that remaineth for the ,people of God. Some years ago there was to be a prize-fight at a certain place in England, and a party of men chartered a steamboat to take them to the place at the time appointed. Another steamer was engaged to take a party of Christians to different kind of fight–a fight against wrong-doing, that every soldier of Christ is called to engage in under the Captain of his salvation. The place of the last-named conflict was a Methodist camp-ground. Just as the last bell rang on each steamer (both were chartered to leave at the same hour–half-past two p.m.) two men were seen running towards the steamers as they were moving out from the wharf, and both sprang into what each one thought to be his own company. But, oh! what a mistake! the Methodist saw that he was among prize-fighters, and the prize-fighter found that he was among Christians. Do you suppose those men were contented and happy in their different company? Is a fish happy out of water? No, not happy, but miserable, you say. So each of those men were miserable because they were out of their element. The Methodist came to the captain, and said, Captain, I have got into the wrong steamer, and I am not going to stay here; it is like hell to be among these men who are cursing and swearing; take the steamer back and let me get out. I intended to go to a camp-meeting; yonder is the steamer I ought to be in. But his trying to get himself righted after he saw he was wrong was fruitless. Well, what about the other man? Oh, you say, he was all right and happy among those good Methodist people. But you are mistaken, for he was in a worse dilemma than the Christian man. He went to the captain and asked him to take the steamer back, as he said he must go to the prize-fight. But the captain said, No: our orders are to keep on our course as long as there is nothing wrong with the steamer, and we must obey. Then the man offered the captain money if he would turn back, but the captain was as determined to go on his voyage. By this time the Methodists thought they would show their faith by their works, by talking to the prize-fighter about his soul; but the prize-fighter could not endure it, so he went to the captain again and begged of him to bring the steamer a little nearer to the shore and he would jump into the water and swim to land. (John Currie.)

Every creature after its kind

A mysterious, reciprocal attraction drew Peter and John together, although they were by no means alike. Perhaps their differences rendered them more suitable to each other; as a mans strength and a womans gentleness bind two into one in married life. This noble pair were of the three chosen disciples, were companions at the sepulchre, and were together through all the stages of this incident. Now being free they go to their own. Like draws to like. When evil was to be done the rulers laid their heads together. Birds of a feather flock together; and if one bird has been for a time imprisoned, when the cage is opened it will fly straight and quick to the place where it left its mates. On this principle proceeds the pigeon telegraph. The instincts of animals are perfect in their kind. When a captive lamb is set at liberty it never halts until it has rejoined the flock. With equal exactness does the washed sow return to wallow with her fellows in the mire. Thus suddenly and surely did a worldling, who had for a time been arrested by the discourses of Jesus, leap back into his element of filthy lucre. As soon as there was a pause in the sermon he went to his own: Master, speak to my brother that he divide the inheritance with me. An example of the opposite tendency in a renewed heart is seen in the possessed man whom our Lord delivered at Gadara. Being let go of Satan he went to his own–to his own Saviour and fellow disciples. How often when professing Christians go abrOad, they leave their religion behind them. It was never more than an external thing, a bondage, and therefore when removed the irreligious soul goes to its irreligion. A young man has been accustomed to the order of a Christian household. As the lines of restraint were laid on him while an infant, he is not very conscious of them. But he leaves for the great metropolis. If his religion has been only a cord round his neck, like the bit and bridle which holds the horse, he is now free; he will go to his own and seek the company of the careless or the profane. Cords of this kind were fastened on Judas, but when at last he was let go what a leap he made into his own place! Demas was brought for a time under the mighty influence of Paul, which, however, gave way one day, and to the present world, his chosen portion, gravitated Demas, as a stone sinks when you let it go. But the new creature acts after its kind as well as the old; when the chains of bondage are broken the captive returns to his Fathers house. A youth who has got a new heart becomes an apprentice in an engineering establishment where his lot is east among the profane. In the first hour they discover that a saint is among them, and do everything that devilish ingenuity can suggest to make him one of themselves. If his religion had been a conventional gilding it would have been rubbed off in the first week; but as it was all gold the more it was rubbed the brighter it grew. The first evening came, and each went to his own company–the apprentice, articled by an eternal covenant to the Saviour, went to the fields, the flowers, the birds, with which he had been wont to keep company at home; then to his food, which he enjoyed with the fresh relish of a labourer, and the fresher relish of a child of God constantly getting daily bread from a Fathers hand; then to his Bible, his own Book; then to his own Saviour, in faiths confiding prayer. A whole legion of wicked men will not overcome this youth–maybe he will subdue some of them and lead them captive to Christ. Yet another lesson. The grave has a greedy appetite, and all go to it. A strange place for Christs members to be in! But some day they must be let go, and then they will go to their own company. An atom of air may have been imprisoned in some strong vessel at the bottom of the sea for ages. At last the vessel gives way, and the atom of air, though long an exile, has not forgotten its home, and will not miss its way. It rises in a sheer straight line through the thick heavy waters, nor halts till with a joyful burst it reaches its own. Be of good cheer, disciples of Jesus. Ye are of more value than many atoms of air. (W. Arnot, D. D.)

Men will go at last where they are fit to go

It is related of the distinguished Rev. Dr. Bellamy that he had seasons of deep despondency, when he was confident he was going to hell. His brethren often laboured with him in vain. One day, after all reasoning had failed, one of the ministers said, Well, brother, you know more about yourself than we do. To us you appear very well: but, after all, you may be a whited sepulchre–beautiful outside, but inwardly full of corruption. If so, you will go to hell. I should like, however, to know what you will do when you get there? Do? cried the doctor, with great animation and emphasis; what will I do? I will vindicate the law of God, and set up prayer-meetings. All right! said the brother; but in that case the devil will not keep you there; he will soon turn you out as unfitted for his place and company. The doctor was happy. Men will go at last where they are fit to go; and those who spend their lives in the service of God would be poor company for the devil and his angels, while those who hate God and despise Christians here must have strange notions if they expect to be for ever happy with them hereafter. The disciples, being let go, went to their own company. So all will go at last. (J. L. Nye.)

Features of the apostolic Church

By so simple a term is the infant Church designated–a company. As soon as Jesus had ascended, we find that there was an assembly of His followers, who continued with one accord in prayer, resorting to an upper room (Act 1:18; Act 1:14). This small assembly was speedily increased by fresh adherents. Our Saviour never formally organised His Church: He left it to the operation of the human mind assisted by Divine influence. Men find it necessary to associate together for all important interests, and would be sure to do so for religious purposes.

I. The nature of the Church.

1. It is a voluntary company one to which men are not born, but to which they attach themselves by choice and from conviction. Such assemblies were at first formed in various places, and were each called a church. The term was not then used, as it has since been, to mark the whole body of Christians in any district; but always either for the whole Church or for some particular society. In the former sense, we read that Christ is head over all things to the Church. In the latter we hear of the Churches of Achaia and Macedonia; of the Church which is at Corinth, or at Ephesus, or even in the dwelling of a single family.

2. It is a separated company; a holy society; its members are called to come out from among the people of the world.

3. It is a spiritual society, as opposed to a merely civil association. Nothing secular properly belongs to the Church. Just as we cannot, by artificial embellishments, add anything to the real beauty of nature; so all that man has aimed to add, in the way of pomp and circumstance to the Church of Christ instead of adorning, rather disfigures it.

4. Though human instruments are employed in this society, yet it is wholly of Divine institution. All its varied offices and administrations are of Divine origin: He gave some apostles for the edifying of the body of Christ.

5. It is an immortal company. The individual members die; but fresh generations of saints are continually rising up in succession. The sacred lamp may be removed from one place, but it is only that it may burn brighter in another.

II. The design with which the Church is formed.

1. For the benefit of every individual belonging to it. The Good Shepherd, while He feeds the whole of His flock, has a particular respect to the state and wants of every member. As in the first age all had all things in common, so real Christians will now be ready to share their joys and sorrows; to help the needy in temporal wants; and most of all to cherish a spiritual union and sympathy. Christian intercourse unites the hearts of the saints, they that feared the Lord spake often together.

2. For the salvation of others.

III. The manner of its government. As every society, to be well-ordered, requires rules; so there are rules of Church government. These indeed are very few and very simple: real Christians need very little law; the law is for the lawless and disobedient: but theirs is the law of love; love is fulfilment of the law. (R. Hall, M. A.)

The apostles at liberty

I. The whole church is interested in the proceedings of its individual members. Peter and John gave their report to the whole company. It was a report of–

1. Gracious success. A man had been healed, and therein the name of Jesus had been glorified.

2. Opposition, suffering, threatening. This is the kind of report which the Church will render until the end of its beneficent course. The two sides should be looked at together–the one will stimulate, the other will give new aspects of sin, and call for increasing devotion.

II. The right method of treating opposition to the Kingdom of Christ.

1. See what the apostles might have done.

(1) They might have fled before difficulty. If we are exposed to all this we shall give up our work: we are not equal to it; it will be a losing battle, our enemies are so many and so strong.

(2) They might have formed themselves into a secret society for their own edification and comfort. Contemplation would have taken the place of service.

2. What they did do. They lifted up their voice to God with one accord, and committed themselves to Him as unto a faithful Creator. A prayer offered under circumstances as peculiar will show the strength and purpose of the Church. It did show–

(1) The profound religiousness of the Church. Instantly the disciples flee to the Holy One. There is no paltering with second causes; no drivelling talk about difficulty. Opposition brought the Church face to face with God.

(2) The clear doctrinal intelligence of the Church. They fell back upon the great histories and prophecies upon which Christs kingdom rests. Again and again it is seen how thoroughly the early Church knew the sacred writings. This is the strength of the spiritual life. Let the Word of God dwell in you richly.

(3) A supreme desire for the glory of Christ. The apostles were referred to as servants. It was for the Holy Child Jesus that the suppliants were concerned.

(4) Preparedness for further service (verse 29).

III. The spiritual and social results which follow the right acceptance of service and suffering.

1. A vast accession of spiritual grace. The disciples were all filled with the Holy Ghost.

2. A vast accession of spiritual power. They spake the Word of God with boldness.

3. The consummation of spiritual union. They were of one heart and one soul.

4. The ideal of social beneficence. They claimed nothing as their own, but had all things common. In such a case opposition became the occasion of infinite good. There was no wordy controversy, but a renewed dedication to Christ. All opposition should be met in the same way. (J. Parker, D. D.)

Christian socialism

The narrative gives us such a view of this as throws the secular thing into contempt, and reveals the lamentable imperfection of modern spiritual fellowship. From it we learn that early Christian socialism was–

I. Attractive. No sooner were the apostles free than they returned as if drawn by magnetic force to their chosen society. There were two things that rendered it attractive.

1. Responsive listening. There is a law of mind which urges a man to communicate what he deems of great importance. It is also a law to seek the most responsive listeners. To those who will give a cordial hearing we go, rather than to the hostile or indifferent. True Christian socialism involves this. There the speaking brother will find an audience all candour and love. This is not the case in the cavilling, captious, secular socialism, and alas! not always in the Church where there is too often the prejudice that deafens the ear and closes the heart.

2. Sympathetic cooperation. For this we instinctively crave, and without it the strongest are weak. Without the breeze of social sympathy the sails of our spirits would collapse in the voyage of duty. Peter and John knew that they had this, and so were strong in prison and before, the council, and when let go they instinctively found their way to their sympathetic brethren. Thus was Christian socialism attractive. Kindred souls flowed to it as rivers to the sea. What circle is so attractive as that which has–

(1) A common object of supreme affection.

(2) A common class of dominant thoughts.

(3) A common cause engrossing the chief activities of being. This is the ideal of Christian fellowship. Would that it were everywhere realised.

II. Religious. This comes out in–

1. Ascription. Here We have a recognition of Gods–

(1) Authority. Lord, Thou art God. The word is that from which despot is taken. Deeply did the company feel the absoluteness of the Divine control.

(2) Creatorship. Which hast made, etc.

(3) Revelation. By the mouth of Thy servant David.

(4) Predestination. They regarded all the enemies of Christ as unconsciously working out the eternal plans of heaven.

2. Supplication. Note–

(1) The substance of their prayer. They invoked

(a) Personal protection. Behold their threatenmgs, i.e., those of verses 17 and 21. The meaning is, Guard us and frustrate the evil designs of our enemies.
(b) The power of spiritual usefulness. That with all boldness, etc. Protection is desired for service, not because they dreaded martyrdom.
(c) Miraculous interposition. That signs and wonders, etc.:
(d) Enable us to work miracles that we may be more successful in spreading the knowledge of Christ. This power Christ had promised; they had an authority, therefore, to seek it.

(2) The success of their prayer (verse 31). In answer there was–

(a) A miraculous sign, familiar to Old Testament saints (Exo 19:18; Psa 68:8).

(b) An impartation of Divine power–to preach the gospel.

III. Amalgamating (verse 32). Note in regard to this amalgamating force that–

1. It was most hearty and practical (verse 34). The thorough unity of soul expressed itself in the surrender of worldly goods. Aristotle defines friendship as one soul residing in two bodies. It was so here. The rising tide of brotherly affection bore away from their hearts all love of gain.

2. It consisted with a diversity of position and service (verses 35, 36). The apostles were both the spiritual and economical heads of the community. Material bodies may get so thoroughly fused as to lose all their individual peculiarities; but minds, however closely welded together by social love, will retain for ever their individuality of being, position, and mission. Social unity is not the uniformity of a regiment moving with one step and in the same garb, but rather like the variety of the landscape, each object clad in its own costume and bending to the breeze according to its own structure and style. It is not the sound of one monotonous note, but all the varying notes of being brought into sweetest harmony.

3. It was produced by the gracious favour of heaven. Great grace was upon them all.

(1) The love of God was the parent of their liberality.

(2) This liberality brought the esteem of men. (D. Thomas, D. D.)

They lifted up their voice to God with one accord.—

Resource in trouble

I. God Almighty (verse 24). It is good sometimes to think of the affluence of the Divine power. Take, e.g., the central object in the heavens which God has made: the sun–diameter, 112 times that of our own earth; surface, 12,611 times that of our earth; volume, 1,400,000 times that of our earth. Suns light–800,000 times greater than that of the full moon, 22,000 million times more than that of the most brilliant star. The sun–the source of light, heat, life. And yet, all the manifold action on this earth of ours is carried on by the two thousandth three hundred millionth part of the force radiation by the sun. For that is all the earth can grasp of the suns rays given out in all directions. It is by this pitiable fraction of the suns mighty power that all the earths work is done. Now, God is a Sun–how limitless His power, etc.

II. As All-Wise God. David, thousand years before, sang, yet prophesied: Why do the heathen rage, etc. (verses 25-27). That is to say, that which was predicted is now taking place. Thou are not, O God, taken by surprise and disappointed. Disastrous as it seems to us, it is shining clear to Thee.

III. An all-controlling God. For to do whatsoever, etc. (verse 28). Mystery here, but comfort. Here is the great helpful truth that God controls.

IV. This almighty, all-wise, all-controlling God, laid hold of by prayer (verse 24). No thought unto them that such a God could not answer.

V. This almighty, all-wise, all-controlling God, laid hold of by prayer, that in them the Divine will may be accomplished. They do not ask to be released from persecution, but that in their present circumstances they may be enabled to accomplish their Christian duty (verse 29). They ask for magnificent self-surrender. Thus they take sides with God. They are as One with the nature of things. Defeat is impossible, Theirs must he the deliverance of victory. Application. Do not let your trouble get between you and God. Let your trouble shut you up to God. (Wayland Hoyt, D. D.)

Prayer and the promises are doubly dear in extremities

When I first went to sea, as the winds arose and the waves became rough I found difficulty to keep my legs on the deck, for I tumbled and tossed about like a porpoise on the water. At last I caught hold of a rope that was rolling about, and then I could stand upright. So when troubles invade we lay hold of Gods faithfulness to His promises, and, holding fast, we can securely stand. (H. G. Salter.)

Primitive worship

No doubt there was something in it of a special character. It was held at a moment of danger. There was that, therefore, in the circumstances from which Gods mercy has spared us. Should we be here at all, were it otherwise? Those of us who even in quiet times, when it is respectable to be a Christian, cannot conquer indolence, forego inclination, brave a smile or a sneer, in behalf of Christ; what would they do if the voice of the world turned altogether against Christ? Certainly, then, our thanksgivings should arise to God for having permitted us to live in quiet times. And then we ought to set ourselves to make our worship as much like theirs as by Gods grace we can.

I. The manner of this worship. They lifted up their voice to God with one accord. Not their heart only, but their voice.

1. Some have called this the first example of a creed, one of those joint utterances of a common faith which our Church has prescribed to us, e.g., in I believe in God the Father Almighty, Maker of heaven and earth. Lord, Thou art God, which hast made heaven and earth, etc.

2. Others have seen in this the proof of the existence of a Liturgy. They have said that, in order to lift up their voice to God in these words, they must first have known them. We will not enter into these arguments: they at least want certainty.

3. It will be enough for us to observe, that, while one spoke, all followed; the well-known voice of St. John or St. Peter led, and they who heard found no difficulty in adding a humble voice, as well as a pure heart, to the words of supplication, accompanying the speaker to the throne of the heavenly grace, and saying the prayer after him. In this elementary point let us be earnest to resemble them. If the heart is engaged, the voice will not be withheld.

II. Its nature. It was–

1. Reverent. How profound is the adoration of God as the alone Great and Good and Holy! How solemn is the sense of that rightful sovereignty over all things! The least that can be looked for in this House of Prayer is reverence; the feeling of the sinful approaching the Sinless, the creature the Creator.

2. Scriptural. Who by the mouth of Thy servant David hast said. It is not essential to prayer that it be in Scripture words, but it is essential that it be founded on Scripture doctrine; that our petitions be addressed to God as He is, and not to God as we fancy Him. And we can only know God as He is by becoming acquainted with Him in His Word.

3. Believing. Unbelieving men would have seen only Herod, etc., banded together against God and against His Christ, and said, What are we against the world? But their eye was not thus bounded. Above all human agency for evil, they saw the hand of God working wholly for good. The murder of Jesus, what was it? In itself, a Satanic, a diabolical act; in its consequences, the working out of Gods counsel; the redemption of a world.

4. Practical. We are too ready to let our prayers stop with themselves; to be satisfied if a ray of comfort, if a passing thought of peace is left behind them. We have our reward, even as we prescribed it. But these worshippers looked to conduct, to duty, to future trials of their faith and constancy, and asked for grace sufficient. To quicken this zeal, to strengthen this devotion, they pray that Gods hand may still be outstretched to heal; that He will never leave them without witness, but will give them daily proof that His holy Servant Jesus is indeed strong to help, mighty to save. We ought in prayer to bethink ourselves of coming trial; and while we trust God implicitly with the unforeseen, to ask His help expressly for that which we can see before us. One word of definite request is worth volumes of vague general aspirations.

(1) In itself; because it is real and means something; because it is the address of a living man to a living God on a topic which concerns life.

(2) In its effects; because one thing actually granted is a proof of being heard; is Gods own witness to His own grace; is a token for good, shown and proved, encouraging confidence in Him who is not only the Giver of single blessings, but the Fountain of all goodness, and the very source of life.

III. Its effects. An immediate sign followed it. The place was shaken. These things are of the past. Men then looked for outward signs, and wanted them, while faith was young. In this age there is no outward sign which scepticism could not account for: signs would not convince the infidel, and the believing ask not for them. But has God, then, no sign for His people? Has worship no sign of its acceptance? Is there nothing now corresponding to the altar-flame which attested Gods regard to mans offering? Yes, there is an inward peace following upon Divine communion: a glow of faith, and a comfort of love, and a joy of hope, by which the Spirit Himself bears witness with our spirit that we are sons of God. He who seeks God with all his heart, on any occasion of worship, shall find Him, and know that he finds: he shall feel it good for him to be here, and he shall be sent on his way rejoicing. Filled with the Holy Ghost, by a conscious communication between his soul and God, he shall go forth, to bear a more manful and a more consistent testimony to the gospel. Conclusion:

1. Expect great things from worship. Worship will be, in great measure, what you make it in your use and expectation. If you look for much, you will also receive much: if you expect little, you will also reap little.

2. Carry your worshipping thoughts forth with you. Let them not be dissipated by idle words, by foolish levity, just outside or even within these walls. The great enemy will watch you after this service, that he may catch away the seed sown. (Dean Vaughan.)

The prayer of the Church at Jerusalem under persecution

I. The prayer.

1. It contains a distinct acknowledgment of Gods almighty power. Lord, Thou art God, etc. Our highest conceptions of the power of God are derived from the act of creation. Finite power can shape and fashion, but it can never create.

(1) God created the heaven of heavens: the place where He has erected His throne, and where He is pleased especially to manifest Himself to the heavenly powers. There the humanity of Christ is seen. That world our Saviour has described as His Fathers house. If the Queen of Sheba fainted at the sight of the splendour of Solomons court, what shall be thought of the temple of the great King? He created all the inhabitants of that world. Of these there are various orders. Thrones, dominions, etc. Their numbers are great. All derive their existence from God, their immortality, their mighty intellect, their profound and comprehensive knowledge, their burning love, their rich and elevated enjoyments.

(2) He made the visible heavens. The sun, moon, stars, and planets. Their magnitudes; the regularity and rapidity of their motions; the vast sweep of their orbits; all declare the greatness of His power.

(3) He made the earth. Its plains and valleys, its deserts, its hills, its mineral substances, its refreshing springs, its daily and annual motion, with its changing seasons, the clouds which supply it with the fruitful rain, the winds which sweep over its surface, the atmosphere in which it moves, all attest the greatness of His power. He made all that the earth contains. The varieties of the vegetable kingdom; the fowls of the air, with the endless train of sentient creatures. Man, his outward frame, so fearfully and wonderfully made, his mind, by whose sagacity the secrets of nature are penetrated, and the unruly elements and animals made subservient; and by which the knowledge of God is acquired, and a spiritual worship is presented. The lesson is that the mighty hand which fabricated all this is pledged to defend the Christian from evil. Hence this prayer. The storm of persecution was raging around. The danger is appalling; but God is near; and His people take refuge in His almightiness. What is the power of the rulers before the great Lord of earth and sky? The name of the Lord is a strong tower: the righteous runneth into it, and is safe! Here, then, is an example worthy of imitation. In every perplexity and danger, let us call upon God in prayer, and cover ourselves with His omnipotence. God is our refuge and strength, a very present help in trouble. Therefore will we not fear.

2. A distinct acknowledgment of Gods governing wisdom (verses 25-28; cf. Psa 2:1-12.).

(1) Because the men who put our Lord to death did that which God had determined before to be done, some have concluded that they were compelled. But as to the perpetration of it, this opinion is dishonourable to God, and injurious to piety. We shall prove that it is not the doctrine of Holy Scripture.

(a) It was Gods purpose that His Son should die. This was the appointed method of human salvation. Man had sinned, and could not be justified without an atonement. That atonement was therefore determined in the counsels of the Divine Mind before time began; for He verily was foreordained before the foundation of the world. The death of Christ, therefore, was in effect declared in the first promise: was prefigured by the sacrifices of the old dispensations, and was attested by the prophets. But now note that so far as the Jews were concerned, the crucifixion involved a criminal inattention to the predictions of their own Scriptures. They wilfully shut their eyes against the light of the clearest evidence, as to His real character, arising from His miracles and teaching. To suppose that God should solemnly forbid all this wickedness, and reveal His wrath against it, and yet impel any of His creatures to commit it, is a foul aspersion upon His truth and holiness, as well as upon His justice and love.

(b) It has been rashly concluded, that if the authorities had believed in Jesus, and forborne to lay violent hands upon Him, the Divine plan of redemption must have failed; but such apprehensions arise from very imperfect views of the depth of Gods counsels. His wisdom could have devised a thousand means of securing the death of His Son independently of all sinful agency. If He does not need mans work, in order to the accomplishment of His plans, He certainly does not need mans wickedness for any such purpose. But on such a subject it is useless to speculate. The death of Christ has been accomplished, and with it the worlds redemption.

(e) Some persons have thought that the prophecies imposed upon the Jewish people a necessity to put Jesus to death; but of this there is no proof. Prophecy, in this case, was simply an expression of Gods foreknowledge. Had the conduct of the Jewish and Roman authorities towards our Lord been friendly, the Divine Mind would have seen it to be such; and prophecy would have corresponded with it. Simple foreknowledge no more influences a fact than after-knowledge; and the actions of a moral agent are no more determined by a mere prediction than they are by history.

(2) In all the circumstances attending the crucifixion we have a striking display of the wisdom of God. The Jews unquestionably intended–

(a) To cover His name with indelible odium, but God has made it an occasion of the highest glory.

(b) To subvert His spiritual kingdom. Vain men! The means which they adopted led Him to the possession of a dominion wide as the universe, and lasting as eternity.

(c) By the frightful and tormenting death to which our Lord was subjected, to terrify and scatter His disciples. Here again we see the short-sightedness of man; the Cross was the means of binding the disciples of Christ to Him for ever.

(3) Here, then, is another ground of confidence towards God. He who thus brought good out of evil is always the same. Men are often taken by surprise; but He sees the end from the beginning, and is therefore prepared for all events.

3. A direct application to God for His immediate interposition. They request that supernatural boldness may be given to the apostles in the exercise of their ministry. This is a very remarkable petition, and places in a striking light the singleness of heart of the first Christians. Ease, honour, liberty, friends, life itself, are all to be sacrificed, rather than the word of God should be bound. As one means of inspiring the apostles with the requisite boldness, the Church pray that miracles may be continued and increased It is here assumed that miracles are the peculiar work of God: for had miraculous power been inherent the prayer would have been absurd. Miracles were indeed wrought by the instrumentality of the apostles, because they were intended to authenticate the system of truth which they were appointed to teach; but the miracles themselves were effects produced by the immediate exertion of Gods power; and in every instance they depended upon His will.

4. The prayer is marked by the absence of all wrathful feeling. In preaching Christ the apostles violated no law; injured no man; they conferred the greatest possible good upon multitudes. While thus discharging their consciences, and benefiting mankind, they were censured, imprisoned, brow-beaten, and severely threatened. Yet the only allusion made to this cruel and unreasonable conduct is, And now, Lord, behold their threatenings. How like their Lord who, when He was reviled, He reviled not again!; and when He suffered unjustly, He forbore to threaten. In the same spirit Stephen suffered There was a time when the disciples proposed to punish inhospitable people with fire from heaven. But now they were actuated by holier feelings. The spirit of Christianity is a spirit of love.

5. The prayer presents a beautiful example of Christian unanimity. The assembled multitude lifted up their voices with one accord. How different from the congregations of ungodly men, brought together for some worldly object, and actuated by selfishness, anger, or curiosity (Act 19:32). Here is a complete unity of purpose and desire. Not a wandering eye, no listlessness, inattention, or formality; no silent lips; for here is no cold and unfeeling heart. The Holy Ghost has produced in them all an intense desire for the preservation and extension of the cause of Christ. Oh, when will our assemblies resemble this! When shall we cease to complain of late attendance upon our religious ordinances? of undevout worshippers?

II. The answer which God graciously vouchsafed.

1. They received a sensible token of the Divine presence. The place was shaken. The entire fabric was moved by the power of God; but not a stone seems to have been displaced. The effect must have been somewhat similar to that produced on Jacob and Elijah (Gen 28:16-17; 1Ki 19:12-13). Only in this case there was no guilt to terrify; for their sin was purged; and the weakest among them was greater in Divine knowledge and heavenly enjoyment than the most distinguished prophet. To them, therefore, the presence of God was the cause of holy joy. Miracles are no longer necessary, and are therefore discontinued; but God is as really present in the assemblies of His people at this day as He was when they met in Jerusalem; and our whole spirit and behaviour in His house should correspond with this conviction.

2. They were favoured with a rich effusion of Divine influence. They were all filled with the Holy Ghost. This being the case–

(1) They were, of course, emptied of all that was opposed to His mind and nature; and whatever was defective in the piety of any of them was now supplied. Those that were weak in faith were now inspired with strong confidence. Each of them was entirely sanctified to God, and made perfect in every Christian grace. They were not only saved from all sin, but were filled with the fulness of God. They dwelt in God, by constant acts of faith and love; and He dwelt in them in all the fulness of His Spirits power. It may be justly questioned whether the power of Christianity was ever more strikingly manifested than upon this occasion. Who were these people? The greater part of them were Jews upon whom the spotless purity of our Saviours example, and even the resurrection of Lazarus, had failed to make any salutary impression. They had actually been His betrayers and murderers. Yet they no sooner believe in Jesus, and are brought under the full power of the Holy Spirit, than they become examples to the Church in all ages till the end of time. Who, then, can despair of the conversion of any one? Why should we not in the present day witness displays of the power and grace of Christ equally striking? Even our missionaries never meet with people more deeply depraved.

(2) They spake the word of God with renewed boldness. They had a full assurance of the triumph of the Christian cause, whatever opposition they might encounter. Hence they preached Christ at every opportunity with dauntless ardour; for they felt that God was with them, conferring upon the world the richest blessings.

(3) The multitude of them that believed were of one heart, and of one soul. The little flock had now become a multitude; yet were they perfectly one in spirit. No angry controversies agitated them; for they had not learned to attempt the settlement of questions which no human sagacity can solve. The authority of the Son of God was sufficient to fix the assent of their understandings, as it was to sway their will, and command their obedience. There was in them such an identity of feeling, and tenderness of sympathy and affection, as the world had never previously seen. The more wealthy shared the blessings of Divine Providence with the poor; and the hearts of all were so set upon the heavenly treasure, that none of them called the earthly things which belonged to him his own. They lived not under a low degree of Divine influence; nor was that influence limited to a few individuals. Great grace was upon them; and it was upon them all. Thus was the dying request of the Saviour answered (Joh 17:20-23).

3. The cause of Christianity was greatly extended. The Church prayed that God would stretch forth His hand; and now the historian goes on to state, that by the hands of the apostles were many signs and wonders wrought among the people.

Conclusion: The subject reminds us–

1. Of our obligations to the merciful providence of God, for our exemption from those harassing persecutions by which the Church was formerly oppressed.

2. In times of trouble to seek relief in prayer. Though we are exempted from legal persecution, we are liable to various other calamities, from which we have no means of escape.

3. Of the true secret of the Churchs power. Weak as the Church is in itself, it is armed with Gods truth. This is the weapon which no form of evil can effectually resist, when it is rightly applied. The Church is also favoured with the presence and operation of the Holy Spirit. And where the Spirit of the Lord is, there is zeal. Let us return, then, to the first principles of our holy religion. Let us study Christianity as it is embodied in the books of the New Testament, and as it was exemplified by the Church under the Pentecostal baptism of the Holy Spirit. (Thomas Jackson.)

The prayer of the primitive Church

Prayer is not the origin of a movement, but the result of one. You stand on the margin of a lake, and hear a mysterious sound coming from the dead wall of a grey ruined castle that stands on an island near the shore. The sound, however, was not generated in that ruin. The words of a living man, wafted over the still water, struck the old silent keep, and its wall gave back the echo. Prayer, mans cry to God, is the second of a series of vibrations, an echo awakened in ruined dumb humanity, by Gods sweet promise coming down from heaven. We may discover the specific promise to which this prayer replies (Isa 40:26-27). What a sublime position these suppliants occupy! They are admitted into the Divine counsel. The secret of the Lord is with them that fear Him. They were able to mark in the Scriptures the precise spot they had reached in the scheme of providence, as a ship-master marks his latitude on his chart. In the quiet confidence of faith they realise that hostile combinations only accomplish the gracious purpose of God. In verse 29 comes the most important of all their requests. Parliamentary petitions are sometimes of great length. There may be a narrative of facts, long and intricate; there may be the citation of precedents; there may be arguments and plans; but it is common to pass over all these when the document is presented, and to read only what is denominated the prayer of the petition, i.e., the clause at the end which declares what the petitioners want. Verse 29 contains the prayer of this petition. And what was it? Not vengeance, not immunity from danger, but grace to be faithful under persecution. This exhibits a beautiful distrust of self and confidence in God. Their only anxiety was lest natural shrinking from suffering should tempt them to conceal the pungent parts of their testimony. Our circumstances are diverse from theirs; yet the pressure which tempts to timid unfaithfulness is only removed from one side to another. The fear of man bringeth a snare, but snares are not all of one shape or material. A force that is diffused and soft may have a greater pressure than one that is sharp and hard, as the atmosphere over a mans body lies heavier on him than any other burden he ever bore. To threaten a witness for Christ with the prison or the scaffold is one way of turning him from his faithfulness, to set before him the favour of a polished but worldly circle is another. If two ships are lost at sea by the false pointing of their compasses it will make no difference as to the loss of property or life that the compass of one ship was prevented from pointing truly by a nail that fastened it to the deck, and that the compass of the other was secretly drawn aside by a mass of iron concealed in the hold. Thus an ancient preacher who held back the truth for fear of the dungeon, and a modern minister who softens and disguises the truth, because a gay, worldly, and critical congregation listen, must stand side by side. (W. Arnot, D. D.)

The burnt offering of a true Church prayer

I. The altar on which it must be placed: the fellowship of believers.

II. The fire in which it should burn: the glow of brotherly love.

III. The wind which must blow on it: the storm of persecution.

IV. The wood with which it should be fed: the Divine promises taken from the ever-green forest of Scripture. W. The God to whom it ascends: the Almighty Creator and Lord of heaven and earth.

VI. The Amen which falls to its lot; renewal and strengthening of the Holy Ghost. (K. Gerok.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 23. They went to their own company] This was properly the first persecution that had been raised up against the Church since the resurrection of Christ; and as the rest of the disciples must have known that Peter and John had been cast into prison, and that they were to be examined before the sanhedrin, and knowing the evil disposition of the rulers toward their brethren, they doubtless made joint supplication to God for their safety. In this employment it is likely Peter and John found them on their return from the council, and repeated to them all their treatment, with the threats of the chief priests and elders.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

They went to their own company, the rest of the apostles and believers, who have a special propriety and delight in one another; sheep with sheep, and goats with goats: though the separation will be made at the last day, the foundation of it is laid here.

And reported all; to forewarn them of what they might expect, and encourage them to hope for the like deliverance.

Chief priests; to what hath been said concerning them might be added, that these, it may be, were the first or chief in the courses, which David divided the priests into, which division was observed till our Saviours time, Luk 1:5.

Fuente: English Annotations on the Holy Bible by Matthew Poole

23-30. being let go, they went totheir own companyObserve the two opposite classes,representing the two interests which were about to come into deadlyconflict.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And being let go,…. Or dismissed from custody, by the order of the sanhedrim:

they went to their own company; or “to their own men”, as the Ethiopic version reads; or “to their own brethren”, as the Syriac; either to the other ten apostles; or to the hundred and twenty, who first met together; or the whole multitude of them that believed, Ac 4:32 the eight thousand that had been added to them, the whole church. Saints love to be together, and delight in the company of each other; and especially when they have anything to communicate, that may be for their mutual good, or for the honour of God:

and reported all that the chief priests and elders had said unto them; what commands and injunctions they had lain upon them, and what threatenings they had given them, and, no doubt likewise, what answers they had returned to them.

Fuente: John Gill’s Exposition of the Entire Bible

The Apostles Return to Their Company; The Devout Appeal of the Apostles.

      23 And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.   24 And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is:   25 Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things?   26 The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ.   27 For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together,   28 For to do whatsoever thy hand and thy counsel determined before to be done.   29 And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word,   30 By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.   31 And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

      We hear no more at present of the chief priests, what they did when they had dismissed Peter and John, but are to attend those two witnesses. And here we have,

      I. Their return to their brethren, the apostles and ministers, and perhaps some private Christians (v. 23): Being let go, they went to their own company, who perhaps at this time were met together in pain for them, and praying for them; as ch. xii. 12. As soon as ever they were at liberty, they went to their old friends, and returned to their church-fellowship. 1. Though God had highly honoured them, in calling them out to be his witnesses, and enabling them to acquit themselves so well, yet they were not puffed up with the honour done them, nor thought themselves thereby exalted above their brethren, but went to their own company. No advancement in gifts or usefulness should make us think ourselves above either the duties or the privileges of the communion of saints. 2. Though their enemies had severely threatened them, and endeavoured to break their knot, and frighten them from the work they were jointly engaged in, yet they went to their own company, and feared not the wrath of their rulers. They might have had comfort, if, being let go, they had retired to their closets, and spent some time in devotion there. But they were men in a public station, and must seek not so much their own personal satisfaction as the public good. Christ’s followers do best in company, provided it be in their own company.

      II. The account they gave them of what had passed: They reported all that the chief priests and elders had said to them, adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. They related it to them, 1. That they might know what to expect both from men and from God in the progress of their work. From men they might expect every thing that was terrifying, but from God every thing that was encouraging; men would do their utmost to run them down, but God would take effectual care to bear them up. Thus the brethren in the Lord would wax confident through their bonds, and their experiences, as Phil. i. 14. 2. That they might have it recorded in the history of the church, for the benefit of posterity, particularly for the confirmation of our faith touching the resurrection of Christ. The silence of an adversary, in some cases, is next door to the consent and testimony of an adversary. These apostles told the chief priests to their faces that God had raised up Jesus from the dead, and, though they were a body of them together, they had not the confidence to deny it, but, in the silliest and most sneaking manner imaginable, bade the apostles not to tell any body of it. 3. That they might now join with them in prayers and praises; and by such a concert as this God would be the more glorified, and the church the more edified. We should therefore communicate to our brethren the providences of God that relate to us, and our experience of his presence with us, that they may assist us in our acknowledgment of God therein.

      III. Their address to God upon this occasion: When they heard of the impotent malice of the priests, and the potent courage of the sufferers, they called their company together and went to prayer: They lifted up their voice to God with one accord, v. 24. Not that it can be supposed that they all said the same words at the same time (though it was possible they might, being all inspired by one and the same Spirit), but one in the name of the rest lifted up his voice to God and the rest joined with him, hymothymadon—with one mind (so the word signifies); their hearts went along with him, and so, though but one spoke, they all prayed; one lifted up his voice, and, in concurrence with him, they all lifted up their hearts, which was, in effect, lifting up their voice to God; for thoughts are as words to God. Moses cried unto God, when we find not a word said. Now in this solemn address to God we have,

      1. Their adoration of God as the Creator of the world (v. 24): With one mind, and so, in effect, with one mouth, they glorified God, Rom. xv. 6. They said, “O Lord, thou art God, God alone; Despota, thou art our Master and sovereign Ruler” (so the word signifies), “thou art God; God, and not man; God, and not the work of men’s hands; the Creator of all, and not the creature of men’s fancies. Thou art the God who hast made heaven, and earth, and the sea, the upper and lower world, and all the creatures that are in both.” Thus we Christians distinguish ourselves from the heathen, that, while they worship gods which they have made, we are worshipping the God that made us and all the world. And it is very proper to begin our prayers, as well as our creed, with the acknowledgement of this, that God is the Father almighty, Maker of heaven and earth, and of all things visible and invisible. Though the apostles were at this time full of the mystery of the world’s redemption, yet they did not forget nor overlook the history of the world’s creation; for the Christian religion was intended to confirm and improve, not to eclipse nor jostle out, the truths and dictates of natural religion. It is a great encouragement to God’s servants, both in doing work and suffering work, that they serve the God that made all things, and therefore has the disposal of their times, and all events concerning them, and is able to strengthen them under all their difficulties. And, if we give him the glory of this, we may take the comfort of it.

      2. Their reconciling themselves to the present dispensations of Providence, by reflecting upon those scriptures in the Old Testament which foretold that the kingdom of the Messiah would meet with such opposition as this at the first setting of it up in the world, Act 4:25; Act 4:26. God, who made heaven and earth, cannot meet with any [effectual] opposition to his designs, since none dare [at least, can prevailingly] dispute or contest with him. Yea, thus it was written, thus he spoke by the mouth, thus he wrote by the pen, of his servant David, who, as appears by this, was the penman of the second psalm, and therefore, most probably, of the first, and other psalms that are not ascribed to any other, though they have not his name in the title. Let it not therefore be a surprise to them, nor any discouragement to any in embracing their doctrine, for the scripture must be fulfilled. It was foretold, Psa 2:1; Psa 2:2, (1.) That the heathen would rage at Christ and his kingdom, and be angry at the attempts to set it up, because that would be the pulling down of the gods of the heathen, and giving a check to the wickedness of the heathen. (2.) That the people would imagine all the things that could be against it, to silence the teachers of it, to discountenance the subjects of it, and to crush all the interests of it. If they prove vain things in the issue, no thanks to those who imagined them. (3.) That the kings of the earth, particularly, would stand up in opposition to the kingdom of Christ, as if they were jealous (though there is no occasion for their being so) that it would interfere with their powers, and intrench upon their prerogatives. The kings of the earth that are most favoured and honoured by divine Providence, and should do most for God, are strangers and enemies to divine grace, and do most against God. (4.) That the rulers would gather together against God and Christ; not only monarchs, that have the power in their single persons, but where the power is in many rulers, councils, and senates, they gather together, to consult and decree against the Lord and against his Christ–against both natural and revealed religion. What is done against Christ, God takes as done against himself. Christianity was not only destitute of the advantage of the countenance and support of kings and rulers (it had neither their power nor their purses), but it was opposed and fought against by them, and they combined to run it down and yet it made its way.

      3. Their representation of the present accomplishment of those predictions in the enmity and malice of the rulers against Christ. What was foretold we see fulfilled, Act 4:27; Act 4:28. It is of a truth–it is certainly so, it is too plain to be denied, and in it appears the truth of the prediction that Herod and Pilate, the two Roman governors, with the Gentiles (the Roman soldiers under their command), and with the people of Israel (the rulers of the Jews and the mob that is under their influence), were gathered together in a confederacy against thy holy child Jesus whom thou has anointed. Some copies add another circumstance, en te polei sou taute—in this thy holy city, where, above any place, he should have been welcomed. But herein they do that which thy hand and thy counsel determined before to be done. See here (1.) The wise and holy designs God had concerning Christ. He is here called the child Jesus, as he was called (Luk 2:27; Luk 2:43) in his infancy, to intimate that even in his exalted state he is not ashamed of his condescensions for us, and that he continues meek and lowly in heart. In the height of his glory he is the Lamb of God, and the child Jesus. But he is the holy child Jesus (so he was called, Luke i. 35, that holy thing), and thy holy child; the word signifies both a son and a servant, paida sou. He was the Son of God; and yet in the work of redemption he acted as his Father’s servant (Isa. xlii. 1), My servant whom I uphold. It was he whom God anointed, both qualified for the undertaking and called to it; and thence he was called the Lord’s Christ, v. 26. And this comes in as a reason why they set themselves with so much rage and violence against him, because God had anointed him, and they were resolved not to resign, much less to submit to him. David was envied by Saul, because he was the Lord’s anointed. And the Philistines came up to seek David when they heard he was anointed, 2 Sam. v. 17. Now the God that anointed Christ determined what should be done to him, pursuant to that anointing. He was anointed to be a Saviour, and therefore it was determined he should be a sacrifice to make atonement for sin. He must die–therefore he must be slain; yet not by his own hands–therefore God wisely determined before by what hands it should be done. It must be by the hands of those who will treat him as a criminal and malefactor, and therefore it cannot be done by the hands either of angels or of good men; he must therefore be delivered into the hands of sinners as Job was, ch. xvi. 11. And as David was delivered to Shimei to be made a curse (2 Sam. xvi. 11): The Lord has bidden him. God’s hand and his counsel determined it–his will, and his wisdom. God’s hand, which properly denotes his executive power, is here put for his purpose and decree, because with him saying and doing are not two things, as they are with us. His hand and his counsel always agree; for whatsoever the Lord pleased that did he. Dr. Hammon makes this phrase of God’s hand determining it to be an allusion to the high priest’s casting lots upon the two goats on the day of atonement (Lev. xvi. 8), in which he lifted up the hand that he happened to have the lot for the Lord in, and that goat on which it fell was immediately sacrificed; and the disposal of this lot was from the Lord, Prov. xvi. 33. Thus God’s hand determined what should be done, that Christ should be the sacrifice slain. Or, if I may offer a conjecture, when God’s hand is here said to determine, it may be meant, not of God’s acting hand, but his writing hand, as Job xiii. 26, Thou writest bitter things against us; and God’s decree is said to be that which is written in the scriptures of truth (Dan. x. 21), and in the volume of the book it was written of Christ, Ps. xl. 7. It was God’s hand that wrote it, his hand according to his counsel. The commission was given under his hand. (2.) The wicked and unholy instruments that were employed in the executing of this design, though they meant not so, neither did their hearts think so. Herod and Pilate, Gentiles and Jews, who had been at variance with each other, united against Christ. And God’s serving his own purposes by what they did was no excuse at all for their malice and wickedness in the doing of it, any more than God’s making the blood of the martyrs the seed of the church extenuated the guilt of their bloody persecutors. Sin is not the less evil for God’s bringing good out of it, but he is by this the more glorified, and will appear to be so when the mystery of God shall be finished.

      4. Their petition with reference to the case at this time. The enemies were gathered together against Christ, and then no wonder that they were so against his ministers: the disciple is not better than his Master, nor must expect better treatment; but, being thus insulted, they pray,

      (1.) That God would take cognizance of the malice of their enemies: Now, Lord, behold their threatenings, v. 29. Behold them, as thou art said to behold them in the psalm before quoted (Ps. ii. 4), when they thought to break his bands asunder, and cast away his cords from them; he that sits in heaven laughs at them, and has them in derision; and then the virgin, the daughter of Zion, may despise the impotent menaces even of the great king, the king of Assyria, Isa. xxxvii. 22. And now, Lord; ta nyn there is an emphasis upon the now, to intimate that then is God’s time to appear for his people, when the power of their enemies is most daring and threatening. They do not dictate to God what he shall do, but refer themselves to and him, like Hezekiah (Isa. xxxvii. 17): “Open thine eyes, O Lord, and see; thou knowest what they say, thou beholdest mischief and spite (Ps. x. 14); to thee we appeal, behold their threatenings, and either tie their hands or turn their hearts; make their wrath, as far as it is let loose, to praise thee, and the remainder thereof do thou restrain,” Ps. lxxvi. 10. It is a comfort to us that if we be unjustly threatened, and bear it patiently, we may make ourselves easy by spreading the case before the Lord, and leaving it with him.

      (2.) That God, by his grace, would keep up their spirits, and animate them to go on cheerfully with their work: Grant unto thy servants that with all boldness they may speak thy word, though the priests and rulers have enjoined them silence. Note, In threatening times, our care should not be so much that troubles may be prevented as that we may be enabled to go on with cheerfulness and resolution in our work and duty, whatever troubles we may meet with. Their prayer is not, “Lord, behold their threatenings, and frighten them, and stop their mouths, and fill their faces with shame;” but, “Behold their threatenings, and animate us, open our mouths and fill our hearts with courage.” They do not pray, “Lord, give us a fair opportunity to retire from our work, now that it is become dangerous;” but, “Lord, give us grace to go on in our work and not to be afraid of the face of man.” Observe, [1.] Those that are sent on God’s errands ought to deliver their message with boldness, with all boldness, with all liberty of speech, not shunning to declare the whole counsel of God, whoever is offended; not doubting of what they say, nor of being borne out in saying it. [2.] God is to be sought unto for an ability to speak his word with boldness, and those that desire divine aids and encouragements may depend upon them, and ought to go forth and go on in the strength of the Lord God. [3.] The threatenings of our enemies, that are designed to weaken our hands and drive us off from our work, should rather stir us up to so much the more courage and resolution in our work. Are they daring that fight against Christ? For shame, let not us be sneaking that are for him.

      (3.) That God would still give them power to work miracles for the confirmation of the doctrine they preached, which, by the cure of the lame man, they found to contribute very much to their success, and would contribute abundantly to their further progress: Lord, grant us boldness, by stretching forth thy hand to heal. Note, Nothing emboldens faithful ministers more in their work than the tokens of God’s presence with them, and a divine power going along with them. They pray, [1.] That God would stretch forth his hand to heal both the bodies and souls of men; else in vain do they stretch forth their hands, either in preaching (Isa. lxv. 2), or in curing, ch. ix. 17. [2.] That signs and wonders might be done by the name of the holy child Jesus, which would be convincing to the people, and confounding to the enemies. Christ had promised them a power to work miracles, for the proof of their commission (Mar 16:17; Mar 16:18); yet they must pray for it; and, though they had it, must pray for the continuance of it. Christ himself must ask, and it shall be given him. Observe, It is the honour of Christ that they aim at in this request, that the wonders might be done by the name of Jesus, the holy child Jesus, and his name shall have all the glory.

      IV. The gracious answer God gave to this address, not in word, but in power. 1. God gave them a sign of the acceptance of their prayers (v. 31): When they had prayed (perhaps many of them prayed successively), one by one, according to the rule (1 Cor. xiv. 31), and when they had concluded the work of the day, the place was shaken where they were assembled together; there was a strong mighty wind, such as that when the Spirit was poured out upon them (Act 2:1; Act 2:2), which shook the house, which was now their house of prayer. This shaking of the place was designed to strike an awe upon them, to awaken and raise their expectations, and to give them a sensible token that God was with them of a truth: and perhaps it was to put them in mind of that prophecy (Hag. ii. 7), I will shake all nations, and will fill this house with glory. This was to show them what reason they had to fear God more, and then they would fear man less. He that shook this place could make the hearts of those who threatened his servants thus to tremble, for he cuts off the spirit of princes, and is terrible to the kings of the earth. The place was shaken, that their faith might be established and unshaken. 2. God gave them greater degrees of his Spirit, which was what they prayed for. Their prayer, without doubt, was accepted, for it was answered: They were all filled with the Holy Ghost, more than ever; by which they were not only encouraged, but enabled to speak the word of God with boldness, and not to be afraid of the proud and haughty looks of men. The Holy Ghost taught them not only what to speak, but how to speak. Those that were endued habitually with the powers of the Holy Ghost had yet occasion for fresh supplies of the Spirit, according as the various occurrences of their service were. They were filled with the Holy Ghost at the bar (v. 8), and now filled with the Holy Ghost in the pulpit, which teaches us to live in an actual dependence upon the grace of God, according as the duty of every day requires; we need to be anointed with fresh oil upon every fresh occasion. As in the providence of God, so in the grace of God, we not only in general live, and have our being, but move in every particular action, ch. xvii. 28. We have here an instance of the performance of that promise, that God will give the Holy Spirit to those that ask him (Luke xi. 13), for it was in answer to prayer that they were filled with the Holy Ghost: and we have also an example of the improvement of that gift, which is required of all on whom it is bestowed; have it and use it, use it and have more of it. When they were filled with the Holy Ghost, they spoke the word with all boldness; for the ministration of the Spirit is given to every man, to profit withal. Talents must be traded with, not buried. When they find the Lord God help them by his Spirit, they know they shall not be confounded, Isa. l. 7.

Fuente: Matthew Henry’s Whole Bible Commentary

To their own company ( ). Their own people as in John 1:11; John 13:1; Acts 24:23; 1Tim 5:8; Titus 3:14, not merely the apostles (all the disciples). In spite of Peter’s courageous defiance he and John told the brotherhood all that had been said by the Sanhedrin. They had real apprehension of the outcome.

Fuente: Robertson’s Word Pictures in the New Testament

Church Members Empowered by the Holy Spirit, V. 23-31

1) “And being let go,” (apoluthentes de) “Moreover when they were released,” let go free from arrest, detainment, questioning and threats by the chief priests, elders and rulers of Israel who composed the Sanhedrin.

2) “They went to their own company,” (elthon pros tous idious) “They went of their own will, accord, or choice to their own company or fellowship,” to the church brethren, who had grown from a company of 120 to more than 5 thousand, Act 1:15; Act 2:41; Act 4:4.

3) “And reported all that,” (kai apaengeilan hosa) “And gave an account or report, reported what things the whole story, experience they had undergone, similar to what their Lord had forewarned, Mat 5:11-12; Joh 15:20-21.

4) “The chief priests and elders had said unto them,” (pros autous hoi archiereis kai hoi presbuteroi eipan) “That the high, chief, or ruling priests and the elders had said,” while they held them in their semi-circle questioning session, and how they responded both to their questions and to their later threats, Act 4:7; Act 4:18; Act 4:20-21.

Fuente: Garner-Howes Baptist Commentary

23. Furthermore when they were let go. It shall appear by and by to what end they declared to the other disciples what things had befallen them, to wit, that they might be the more emboldened and encouraged by the grace of God hereafter; secondly, that they might arm themselves with prayer against the furious threatenings of their enemies; and thus must the children of God do, one must prick forward another, and they must join hand in hand, that they may vanquish the common adversary fighting under Christ’s banner. They consider (219) with themselves what dangers hang over their heads, to the end they may be the more ready to enter (220) the same, although they see their enemies press sore upon them; yet lest it should grieve them (221) to have a new combat ever now and then, they assure (222) themselves that they shall be invincible (223) through the same power of God whereby they got the victory before. And it is to be thought (although Luke makes no mention thereof) that the apostles being contented with their former answer, did not contend with those furies, [furious men;] and yet we must persuade ourselves that they were not so forgetful of their former constancy that they did submit themselves unto their ungodly decree like slaves. (224)

(219) “ Reputent,” let them consider.

(220) “ Obcundis,” to obviate or face them.

(221) “ Ne pigeat,” let it not grieve them.

(222) “ Confidant,” let them confide.

(223) “ Semper inexpugnabiles,” always invincible.

(224) “ Ut serviliter excipient,” as servilely to submit.

Fuente: Calvin’s Complete Commentary

CRITICAL REMARKS

Act. 4:23. Their own company.Not the apostles merely, but their friends in the faith generally.

Act. 4:24. O Lord!Addressed not to Christ, as in Act. 1:24, who, however, is also called (2Pe. 2:1; Jud. 1:4), but to God as the absolute Master of the universe which He has made (Act. 14:15; Neh. 9:6; Isa. 42:5; Rev. 4:11).

Act. 4:25. By the mouth of Thy servant David should be by the Holy Ghost, by the mouth of our father, David Thy servantthe mouth of David being regarded as the mouth of the Holy Ghost. The text in this verse is confessedly difficult, and doubtless contains a primitive error (Westcott and Hort). The citation is from the second Psalm (LXX.); which is undoubtedly ascribed to David.

Act. 4:26. For Christ read Anointed, which term, however, applied by pre-eminence to Christ.

Act. 4:27. The best texts insert in this city, , after of a truth (compare Act. 10:34), which certifies the fulfilment of the divine oracle in the proceedings which were taken against Christ by both Herod and Pontius Pilate (Luk. 23:1-12).

Act. 4:28. To do whatsoever, etc.Compare Act. 2:23.

Act. 4:29. Lord.As in Act. 4:24. Here distinguished from Jesus.

Act. 4:31. The place was shaken.In answer to the prayer of the disciples, not by an earthquake (Kuinocl), which, according to the notions of the time, gave intimation of the presence of the Deity (see Virgil, neid, 3:89, 90: Da pater augurium, atque animis illabere nostris; vix ea fatus eram, tremere omnia visa repente), but by a supernatural movement of the chamber according to the promise of signs on the earth in Act. 2:19.

HOMILETICAL ANALYSIS.Act. 4:23-31

The Apostles with their own Company; or, the Welcome of the First Confessors

I. The report of the apostles.

1. To whom it was delivered. To their own companyi.e., to their own colleagues in the apostleship, or, more accurately, to their friends in the faith, who doubtless had convened at their usual resort, the upper room (Act. 1:13), on learning of the arrest and imprisonment of their two principal leaders. Christs people, as brethren, should cultivate between each other a spirit of mutual confidence and sympathy (1Pe. 3:8), bearing each others burdens, and so fulfilling the law of Christ (Gal. 6:2), and remembering that when one member suffers all the other members suffer with it (1Co. 12:26).

2. Of what it was composed. Of all that the chief priests and elders had said unto them. Most likely of nothing they themselves had said in reply to the chief priests and elders (Chrysostom). If so, the report must have been as remarkable for its omissions as for its inclusions. For Christs servants there is a time to be silent as well as a time to speak (Ecc. 3:7); the former, when the glory of self is concerned (Pro. 27:2), the latter when the honour of Christ or the safety of His cause is endangered (1Co. 16:13). If all the words of the chief priests and elders were faithfully reported, it may be confidently assumed that none were added to them; if nothing was extenuated it may equally be assumed that naught was set down in malice.

II. The prayer of the congregation.

1. By what it was prompted. By the dark outlook which, according to Peters and Johns report, loomed before the friends of Jesusthe highest ecclesiastical tribunal of the land having pronounced against them. As yet the adherents of the New Cause were a feeble folk, poor in wealth and obscure in station, and therefore ill fitted to contend against the powers that be either in Church or State; and though for the present the hostility of the Sanhedrim was held in check by the popularity of the New Cause, no one could predict how speedily the favour of the crowd might change and the aspect of affairs be completely altered.

An habitation giddy and unsure
Hath he that buildeth on the vulgar heart.Shakespeare.

And well the Church in Jerusalem knew, or might have known from the case of its Master (compare Mat. 21:9 with Act. 27:22), that the present popularity of the apostles might not long continue.

The noisy praise

Of giddy crowds is changeable as winds.Dryden.

Hence, in circumstances so depressing, the Church betook itself to prayerinvoked the aid of Him who is without variableness or shadow of turning (Jas. 1:17). An example deserving imitation by all (Psa. 50:15; Psa. 91:15; Php. 4:6).

2. To whom it was directed. To God, the only hearer of prayer (Psa. 65:2), addressing Him

(1) As Lord, or Masteri.e., as the possessor of absolute authority and power (Deu. 3:24; 1Ch. 29:11-12; Psa. 62:11), this being the import of the term used by Petera term which he also applies to Christ (Act. 1:24; 1Pe. 2:3; 2Pe. 2:1), as Paul likewise does (2Co. 3:17; Php. 4:5).

(2) As Maker of the universe in its three partsheaven, earth, and sea, with all that in them is; and therefore as mightier than the Sanhedrim or all Christs foes combined.
(3) As Inspirer of sacred Scripture, who by the Holy Ghost, speaking through David, predicted beforehand the opposition of earths kings and rulers to Christs cause and the utter folly of it, and therefore as one in a manner obliged by fidelity to His own word to defend them in the crisis which had arisen.
(4) As Lord and Father of Jesus, His holy Child and Servant, for both renderings may be adopted; and consequently as one who must necessarily be constrained by love and faithfulness to champion Christs cause. N.B.Petitioners at Gods throne should have a clear grasp of the greatness, majesty, and power of Him whose favour they bespeak.
3. In what manner it was presented.

(1) With one heart. One heart, says Delitzsch (Bib. Psych., p. 295, E. T.), is the conscious perfect agreement of will, thought, and feeling; and such oneness of heart existed in the present instance. All realised the danger, discerned the only quarter whence help could be procured, and bestirred themselves to act in concert in a fervent approach to the Heavenly Throne. Prayer, of course, is only then united when the hearts from which it issues are united, and to such prayer special hope of success has been given (Mat. 18:19-20).

(2) With a loud voice. Whether all recited the prayer together cannot be concluded from the writers words. Act. 4:25-26, culled from the second Psalm, would doubtless be familiar to the audience, and if the whole passage (Act. 4:24-30) was an early Christian liturgy composed shortly after the crucifixion (which is only conjecture) the whole congregation may have simultaneously and vocally joined in the supplication, though it is more likely one led the devotions with his voice while the rest followed with their hearts and voices also as they felt inclined. Baumgartens view may approach the truth that all sang the second Psalm, while Peter, or some other, applied the contents to their situation in the terms here recorded.

4. For what it entreated.

(1) That God would look upon the threatenings of Christs adversaries, and consider the situation of His praying servants. The peril then impending they regarded as of a piece with, in fact as a continuation of, the machinations which in that very city had been formed against Jesus by Herod and Pontius Pilate, and along with the Gentiles and the peoples of Israel who had then come together out of every tribe, to do whatsoever Gods hand and counsel had foreordained to come to pass. Here again in the prayer of the congregation, as in Peters sermon (Act. 2:23), the sovereignty of God and the freedom of man are recognised, without the feeling that these were incompatible the one with the other.

(2) That God would embolden His servants, the apostles, and the disciples generally, to speak His wordof grace and mercy, salvation and eternal lifewithout shrinking through fear of man. Not a whisper escapes their lips about calling down vengeance upon the heads of their persecutors. (Contrast Luk. 9:54; Luk. 22:49; Joh. 18:10.) The spirit of their dying Master having taken possession of their hearts, they only ask for themselves courage and constancy, that they might stand fast and not grow weary and faint in their minds (Heb. 12:8).

(3) That God would continue to stretch forth His hand in works of healing such as had been performed upon the lame man, doing signs and wonders through His holy Servant Jesus. This alone, the special manifestation of Almightiness, they craved. It was a prayer remarkable for its comprehensiveness and its brevity, its sublimity and its humility, its intelligence and its faith.

III. The answer of God.Given in three ways.

1. A shaken chamber. Scarcely had their supplication subsided than the walls of the house trembled, as if they had been touched by the wings of the descending Spirit (Spence). This supernatural vibration of the edifice, like the sound of the mighty rushing wind on Pentecost (Act. 2:2), betokened the Divine Presence. (See Critical Remarks.)

2. The descending Spirit. They were all filled with the Holy Ghost. As on Pentecost, they were again taken possession of by an inward spiritual influence, which abode not with them always, but seized them at intervals. This to be distinguished from the permanent inhabitation of believers by the Holy Ghost.

3. Courageous preaching. They spake the word with boldness. Not within the chamber merely, but outside, in the temple courts and on the streets (Act. 4:33; Act. 5:12; Act. 5:21; Act. 5:25). What they prayed for had been granted, instantaneously (Isa. 65:24) and literally (Mat. 21:22).

Learn.

1. That the best refuge in time of danger is God.
2. The best prayer is that which directly tells God the souls or the Churchs need.
3. That the best way of overcoming enemies is to pray for their highest good.
4. That the best evidence of being filled with the Spirit, is to speak the word with boldness.

HINTS AND SUGGESTIONS

Act. 4:24. A Congregation at Prayer.A model for the times.

I. United.With one accord.

II. Fervent.They lifted up their voice to God.

III. Reverent.Lord, Thou art God, etc.

IV. Believing.Who by the mouth of Thy servant David, etc.

V. Intelligent.They knew whom they addressed and what they wanted.

VI. Merciful.They asked not for vengeance on their enemies.

VII. Hopeful.They had large expectations as to the future of Christs causethat signs and wonders, etc. (Act. 4:30).

Act. 4:25. Vain Imaginings.

I. That Gods purpose of salvation can be defeated by mans opposition.

II. That Christs cause can be destroyed even by the fiercest persecution.

III. That the Spirits work upon the earth can be arrested by the most powerful combinations against it.

The Worlds Treason against its King.

I. The fact.

II. The impotence of their rage.It is very useless anger. It accomplishes nothing.

1. It wont alter the purpose of God.

2. It wont make Him afraid. Are we stronger than He? asks the apostle. Hast thou an arm like God? asked Job 3. It wont shake the eternal throne.

4. It wont change truth into error, or error into truth. It tries to do this. But in vain.

III. The reason of their rage.

1. Because they hate God Himself.

2. They hate His government.

3. They hate His Song of Solomon 4. They hate His Bible.

IV. Gods reasons for allowing this.Why not arrest the blasphemy?

1. To show what the evil of sin is.

2. To show the abysses of the human heart.

3. To show His power and grace.

V. Gods time for interposing.The close of the Psalm shows that He will interfere at length. He is not slack concerning His promises and threats.H. Bonar, D.D.

Act. 4:24-31. The Christian Conception of God.

I. A triune personality.Father (Lord), Son (Christ), and Holy Ghost.

II. The Maker of the Universe.Of heaven and earth, and the sea, and all that in them is.

III. The hearer of prayer.Implied in the Churchs supplication of His aid.

IV. The inspirer of Scripture.Who by the mouth of Thy servant David hath said.

V. The providential ruler of the world.To do whatsoever Thy hand and counsel determined before to be done.

VI. The omniscient observer of all men and things.And now, Lord, behold their threatenings.

VII. The author of salvation.The Father of Our Lord Jesus Christ, by whose name signs and wonders, moral and spiritual, as well as physical and temporal, were done.

Act. 4:29. Boldness in Preaching.

I. Because the preachers commission is from heaven.

II. Because the preachers message is the Word of God. Which is

1. True;
2. Life-giving;
3. Much needed;
4. Indestructible.

III. Because the preachers foes are feeble.In comparison with those who are on his side.

IV. Because the preachers helpers are divine.Father, Son, and Holy Ghost.

Act. 4:18-31. Christian Courage.And they called them, and commanded them not to speak at all nor teach in the name of Jesus, etc. It is always an impressive moment when a jury, or an important deliberative body, is about to render a decision. This is especially true if the question at issue involves vital interests, and the determining body speaks with authority. To such a decision from such a body the text relates. The scene is in Jerusalem, soon after Pentecost. In considering the conduct of these men, thus arraigned, threatened, and commanded, we notice

I. The test of the apostles courage.It is evident that the early followers of Christ did not design or wish to separate themselves from the Jewish Church. They differed from other Jews in believing that Jesus of Nazareth was the Messiah; but they still supposed that the way into the Messianic kingdom was through the portal of the Jews religion. Hence, although those of kindred spirit met privately for worship in each others houses and in upper rooms, the disciples of Jesus kept up their observance of the Mosaic ritual, and were constant attendants upon the temple service. See now these men, Peter and John, confronted by a positive command from the nations highest tribunal to be silent. This is the first utterance of the Sanhedrim concerning the new religion since Christs resurrection. These men remember how determined this same court had been upon the crucifixion of Him in whose name they have been teaching. If they persist, can they expect a better fate than befell their Master? We can have little conception of the severity of the ordeal. National love, respect for law, pride of race, reverence for institutions hoary with age, strength of social tics, personal friendships, a shrinking from becoming disturbers of the peace, fear for personal safetyall these conspired to intensify the command not to speak at all nor teach in the name of Jesus. What enables them to oppose the Sanhedrims command? It is their personal love for Jesus. In their hearts a fire has been kindled, and their breasts are aglow with flame. To be silent is impossible. We cannot but speak the things which we have seen and heard. Instead of being silent, they proclaimed Christ with added boldness. There are currents in the sea which, despite opposing winds and storms and tides, move on their way unhindered, impelled by a mighty force hidden far in the oceans depths. Such a force in the hearts of these disciples was love for Christ. This caused them to listen to the Sanhedrims decree unmoved. Love had cast out fear. Such courage, resulting from such love, could then, and can always, bear the severest test.

II. The manifestations of the apostles courage.Men are sometimes called courageous when they are only reckless. The man of real courage will be bold enough, and calm enough, to act wisely. His bravery will be something more than bravado. In the conduct of the apostlescommanded by the sanhedrim to be silent, and they resolved meanwhile to speakevery mark of true courage is manifest. They show that their course is not prompted by impulse or passion. They are moved by deep convictions. Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. They plant themselves on the highest conceivable ground, the sense of right. They have no ambitious ends to seek, no revenge to gratify, no popular applause to gain. There is no other courage so lofty or so enduring as this. It keeps the nerves steady and the head cool and the heart brave. Note, as an evidence of wisdom, how sagaciously the apostles appeal to this self-same principle of right in the minds of their accusers. The idea of unquestioning allegiance to God was deeply implanted in the Jews religion, and the Sanhedrim was set for its defence and inculcation. Who, then, better prepared than the Sanhedrim to decide whether it be right to hearken more unto men than unto God? Judge ye. This sense that it is right to hearken more unto God than unto men enters into the universal consciousness. Whether this principle is adopted in ones practical life or rejected, it must and does commend itself to every mans conscience. Those who adhere to it gain the confidence of all. It is the right rule for the young to select. Another manifestation of the apostles courage is seen in the company they keep. Being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. The scene now changes from the council chamber of the Sanhedrim to the midst of the Christian brotherhood. Those to whom they are come have doubtless been praying for their imperilled brethren. How changed the aspect! In the Sanhedrim the air was dense with suspicion and malicehere is love, purity, and the peace of heaven. Courage is of the right kind when it seeks to sustain itself by breathing an atmosphere like this. It is a praying circle into which these apostles come. They lifted up their voice to God with one accord, and said, Lord, Thou art God.

III. The source of the apostles courage.What has transformed the timorous Simon to the undaunted Peter? The answer is not far to find. A heavenly influence has fallen upon him. This new-born courage of the apostles, although in them, was not of them. Its source was above: it was a divine energy infused within them; the breath of Gods Spirit upon their spirits. Christ did not send the apostles into the trials and persecutions incident to their day without providing them with a power adequate to every want. What Christ did for His early disciples He does to-day. Often to-day the need of Christians is courage. Now the opposition to be encountered is not, usually, persecution or prison doors. It may, however, be something requiring as true a heroism to withstand. So long as the world remains as it is, no Christian, and especially no one just becoming such, will find himself where to stand by his principles will not often be at cost, and require an effort for which he is inadequate only as God shall help him. To this end the Holy Spirit is given.Monday Club Sermons.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

(23) They went to their own company.Literally, their own people. The statement implies a recognised place of meeting, where the members of the new society met at fixed times.

All that the chief priests.The word is probably used in its more extended meaning, as including, not only Annas and Caiaphas, but the heads of the four-and-twenty courses (see Note on Mat. 2:4), and others who were members of the Sanhedrin.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

23. Their own company The body of Christians at their own large assembly room. (See note on Act 1:13.)

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And being let go, they came to their own company, and reported all that the chief priests and the elders had said to them.’

On their release Peter and John returned to ‘their own company’. Note the comparison of the old with the new. They have left the company that represented old Israel, and joined up with the company that represents new Israel. This was where the future lay.

‘Their own company’ may here mean the twelve, or it may mean the earlier group of Act 1:13, both of which could meet in a house, or it may signify that they went to a larger group who were together praying in the Temple.

There they reported all that the chief priests and elders had said to them. There is surprisingly no reference to the Scribes and Pharisees. It would seem that they had remained in the background in the Council. In Acts they tend to be more favourable towards the infant church (Act 5:33-40; Act 23:9).

Notice in this prayer their confidence in God:

He is Lord and Master of heaven and earth and seas and all things.

He is the One Who has spoken through the Holy Spirit in the Scriptures in which He has already declared the opposition that they must face.

He is the One Who foreordained all that is coming about.

He is therefore the One Who can hear the threatenings of their adversaries and give His servants boldness to speak His word, working wonders through them in order to reveal that the Kingly Rule of God is here.

Fuente: Commentary Series on the Bible by Peter Pett

God’s Response To The Warnings of the Sanhedrin (4:23-31).

Fuente: Commentary Series on the Bible by Peter Pett

The Church Prays for Boldness In Act 4:23-31 the believers in the early Church pray for boldness after the arrest of Peter and John.

Act 4:24 “they lifted up their voice to God with one accord” Comments Rom 4:24 does not say the exact same word together. Rather, they all prayed in agreement with the moving of the Holy Spirit. Their words were in unity of the Spirit, and God heard it as one big prayer of agreement. [131]

[131] Kenneth Hagin, Plans Purposes and Pursuits (Tulsa, Oklahoma: Faith Library Publications, c1988, 1993), 57-8.

Act 4:29 Comments – Note how the early Church knew their authority in Christ and were not afraid to face persecution and punishment for the sake of the Gospel. As they continued to preach the Word of God, the unbelievers were afraid of them because of the mighty signs and wonders that were performed by their hands (Act 5:12-16).

Note that the Lord answered their prayers:

Act 5:12, “And by the hands of the apostles were many signs and wonders wrought among the people; (and they were all with one accord in Solomon’s porch.”

Scripture Reference – Note a similar verse:

Eph 6:19, “And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel,”

Act 4:31 “when they had prayedthey were all filled with the Holy Ghost” Comments – Act 4:31 tells us that one way to stayed filled with the Holy Spirit is to stay before the Lord in prayer. These believers had been filled with the Spirit in Acts chapter 2, but they needed to stay filled.

Act 4:31 “the place was shaken where they were assembled together” Scripture References – Note similar verses:

Exo 19:18, “And mount Sinai was altogether on a smoke, because the LORD descended upon it in fire: and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.”

Jdg 5:5, “The mountains melted from before the LORD, even that Sinai from before the LORD God of Israel.”

1Ki 19:11, “And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; but the LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake:”

Isa 6:4, “And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.”

Nah 1:5, “The mountains quake at him, and the hills melt, and the earth is burned at his presence, yea, the world, and all that dwell therein.”

Heb 12:26, “Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.”

Act 4:31 Comments (1) – I had a dream one night in which I was told that in each of Paul’s imprisonments, he received a greater anointing of the Spirit in which to walk (May 2001). This principle seems to be confirmed by the second outpouring of the Holy Spirit upon the early church, which followed the first persecutions when Peter and John were arrested by the Sanhedrin (Act 4:31).

Act 4:31 Comments (2) – Benny Hinn teaches that there are three levels of anointing in Scripture. He says that there is the infilling of the Holy Spirit at the time of salvation; a second anointing on the day of Pentecost was to empower the Church for divine service; the third anointing in Act 4:31 was to empower the Church to take dominion. The first anointing is for fellowship with God the Father, but the second and third anointings are to empower the Church for war, to fulfill the Great Commission.

First Anointing – Hinn refers Joh 14:17 to explain the first anointing, when Jesus said the Holy Spirit “dwelleth with you, and shall be in you.” Every believer has the Holy Spirit living inside them. An Old Testament figure of this anointing would be Moses spending forty days in the presence of God so that his face shone (Exo 34:29).

Second Anointing The second anointing is called the baptism of the Holy Spirit, seen on the day of Pentecost. An Old Testament figure of this anointing would be Aaron being anointed to serve as the high priest (Exo 30:30).

Third Anointing Hinn teaches that the third and most powerful anointing is seen in Act 4:31. Perhaps the Scriptural support for this view comes from the two experiences in the book of Acts when the Holy Spirit was poured out upon the Church (Act 2:1-4; Act 4:31). There is obviously a greater anointing upon the Church after the second outpouring than the first. After the day of Pentecost, eight thousand souls were saved, and one lame man was healed; but after the second outpouring “great power” came upon the apostles. Peter judged Ananias and Sapphira so that they died (Act 5:1-11), many signs and wonders were performed by the hands of the apostles (Act 5:12), and the shadow of Peter healed the sick (Act 5:15), and multitudes were added to the Church (Act 5:14). There was clearly a greater anointing manifesting after the second outpouring. The church was persecuted after the first and second anointings; but with the third anointing the people feared the believers.

The Three Anointings in the Life of King David – Hinn believes the story of David being anointed with the horn of oil by Samuel (1Sa 16:13). He believes David’s anointing to be king over Judah is figurative of this second level of anointing (2Sa 2:4). He believes King David’s third anointing as king over Israel is figurative of this third level of anointing (2Sa 5:3). Hinn suggests that David was around seventeen years old at his first anointing, and according to 2Sa 5:4, David was twenty-three at his second anointing, and thirty at his third and final anointing. With his first anointing he defeated Goliath, anointing that lasted about six years. With his second anointing he defeated the house of Saul, an anointing that lasted seven years. With his third anointing David performed his greatest exploits, taking the city of Jerusalem from the Jebusites and defeating the Philistines, which anointing lasted the rest of his life. [132]

[132] Benny Hinn, “Fire Conference,” 5-6 June 2009, Miracle Center Cathedral, Kampala, Uganda.

Fuente: Everett’s Study Notes on the Holy Scriptures

The Prayer and the Further Establishment of the Congregation.

The report of the apostles and the prayer:

v. 23. And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.

v. 24. And when they heard that, they lifted up their voice to God with one accord and said, Lord, Thou art God, which hast made heaven, and earth, and the sea, and all that in them is;

v. 25. who by the mouth of Thy servant David hast said, Why did the heathen rage, and the people imagine vain things?

v. 26. The kings of the earth stood up, and the rulers were gathered together against the Lord and against His Christ.

v. 27. For of a truth, against Thy holy Child Jesus, whom Thou hast anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together

v. 28. for to do whatsoever Thy hand and Thy counsel determined before to be done.

By the power of the Spirit’s testimony through the mouth of the apostles the enemies had been vanquished. The two disciples were discharged for want of condemnatory matter against them. They came to their own, to their fellow-disciples, who were assembled according to their custom. To these members of the Christian community they made a report of all that the high priests and elders, the members of the Sanhedrin, had said to them. And the result was a spontaneous outburst of prayer on the part of the entire assembly, in the form of a hymn clothed in language from the Psalms. The vigorous spiritual life of the early Christians manifested itself here, and the Spirit Himself taught them the words of their powerful prayer. They addressed their prayer to the almighty Master of the universe, to Him that had made heaven and earth and the sea and all creatures that inhabit them, before whom nothing is impossible, who holds the fortunes of the entire world in the hollow of His hand, and directs them to suit His purposes. It was this God who had inspired David to pen the words of the Second Psalm, as we here learn. It was He that had asked the question through His servant David: For what reason do the nations engage in tumultuous uprisings, and the people meditate things that are vain and foolish? The haughtiness and insolence of all men by nature is equaled only by the vanity, the emptiness, of their aspirations. Here was evidence enough for the truth of the prophecy. The kings of the earth and the rulers had gathered themselves together against the Lord and against His Christ. No matter whether they were otherwise at bitter enmity toward each other, they forgot all their differences when a concerted move was planned against the Word and work of God and Christ. Assuredly, as the evidence before the eyes of all men showed plainly, in this very city they were banding together against the holy Child of God, His Son Jesus: Herod and Pontius Pilate, the Gentiles and the peoples of Israel,-they were all united against God’s Anointed One. They would, of course, be able to carry out and succeed in doing only that which the hand of the Lord and His counsel had seen in advance and known that it would be done. God was still controlling the destinies of nations as well as of individuals. That was the situation. The enmity was there; it was directed against the Lord and His Christ; the believers knew that nothing could happen without the foreknowledge and permission of God. Note that there is no indication of a vindictive or resentful spirit in the prayer, but only a complete trust in the Lord.

Fuente: The Popular Commentary on the Bible by Kretzmann

Act 4:23-24 . ] to those belonging to them, i.e. to their fellow-apostles . This explanation (Syr. Beza) is verified partly by Act 4:31 , where it is said of all , that they proclaimed the doctrine of God; partly by Act 4:32 , where the multitude of believers are contrasted with these . Hence neither are we to understand, with Kuinoel, Baumgarten, and others, the Christian church in general, nor, with Olshausen, the church in the house of the apostles, or an assembly as in Act 12:12 (van Hengel, Gave d. talen , p. 68).

] Thus all with one accord spoke aloud the following prayer; and not possibly Peter alone. The attempts to explain this away (Kuinoel, comp. Bengel: that the rest accompanied the speaker with a subdued voice; de Wette: that they spoke after him mentally; Olshausen: either that one prayed in the name of all, or that in these words is presented the collective feeling of all) are at variance with the clear text. [160] It is therefore to be assumed (comp. also Hildebrand) that in Act 4:24-30 there is already a stated prayer of the apostolic church at Jerusalem, which under the fresh impression of the last events of the life of Jesus, and under the mighty influence of the Spirit received by them, had shaped and moulded itself naturally and as if involuntarily, according to the exigency which engrossed their hearts; and which at this time, because its contents presented to the pious feeling of the suppliants a most appropriate application to what had just happened, the assembled apostles joined in with united inspiration, and uttered aloud. With this view the contents of the prayer quite accord, as it expresses the memories of that time (Act 4:25 ff.) and the exigencies (vv 29, 30) of the threatened church in general with energetic precision, but yet takes no special notice of what had just happened to Peter and John.

The address continues to the end of Act 4:26 . Others (Vulgate, Beza, Castalio, Calvin, de Wette, and many) supply after , or before (Bengel), but less in keeping with the inspired fervour of the prayer. The designation of God by and . . . , serves as a background to the triumphant thought of the necessary unsuccessfulness of human opposition. Comp. Neh 9:6 ; Rev 14:7 , al.

[160] This holds also in opposition to Baumgarten’s view, that the whole assembly sang together the second Psalm, and then Peter made an application of it to the present circumstances in the words here given.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

D.THE CHURCH ENCOURAGED AND STRENGTHENED IN THE FAITH IN CONSEQUENCE OF THESE EVENTS; THE ONENESS OF SPIRIT AND BROTHERLY LOVE OF THE BELIEVERS

Act 4:23-37

23And [But] being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. 24And when they heard, that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which [Lord, thou who12] hast made heaven, and earth, and the sea, and all that in them Isaiah 25 Who by the mouth of thy servant13 David hast said, Why did the heathen rage, and the people imagine vain things? 26The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ [Anointed!]. 27For of a truth against thy holy child [Servant, (as in Act 3:13)] Jesus, whom thou hast anointed, both [om. both] Herod, and Pontius Pilate, with the Gentiles, and the people [peoples, ] of Israel, were gathered together [in this city],14 28For to do whatsoever thy hand and thy counsel determined before to be done [before, that it should come to pass, ]. 29And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, 30By stretching [In that thou stretchest] forth thine hand to heal [for healing]; and that signs and wonders may be done by the name of thy holy child [Servant] Jesus. 31And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness.

32And the multitude of them that believed [of the believers] were of one [were one] heart and of one [om. of one] soul: neither said any of them [and not one said] that aught of the things which he possessed was his own; but they had all things common [but all things were common to them]. 33And with great power gave the apostles witness of the resurrection of the Lord Jesus: and great grace was upon them all. 34[For, ] Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35And laid them down at the apostles feet: and distribution was made unto every man according as he had need. 36And Joses [Joseph],15 who by16 the apostles was surnamed Barnabas, (which is, being interpreted, The [A] son of consolation,) a Levite, and of the country of Cyprus [born in Cyprus], 37Having land, sold it, and brought the money, and laid it at the apostles feet.

EXEGETICAL AND CRITICAL

Act 4:23.They went to their own company.When the apostles were dismissed from the council-chamber of the Sanhedrin, where none but watchful and threatening enemies surrounded them, they proceeded . Who were these persons? Our first impression would be, that they were the believers, the disciples of Jesus, and this is the opinion of Kuinoel and Baumgarten. The interpretation of Olshausen, according to which the respective household friends of the apostles are meant, too greatly restricts the meaning of the term, and is supported by no other passage. [Olshausen says: the church in the house (Hausgemeine), those with whom the apostles were accustomed to unite in prayer, and refers to Act 12:12.Tr.] The opinion of Beza, and, more recently, of Meyer and de Wette, who restrict the meaning of the term to the group of the apostles, is not sustained either by Act 4:32 (in which the is contradistinguished from the ), or by Act 4:31, in which all that, were assembled, are said to have spoken the word of God. The latter act is not identical with that of bearing witness to Christ in a public, didactic manner (comp. Act 4:33); for [Act 4:31] describes the freedom of a conversation, not the solemnity of an address, and could therefore be applied with perfect consistency to the language of all the believers. And with respect to Act 4:32, it cannot possibly have been the case that all the believers who were in Jerusalem, and whose number, according to Act 4:4, amounted to five thousand men, were assembled in that place. The apostles, accordingly, proceeded to the company of the believers, or to the Christian congregation (including, of course, their fellow-apostles, although we cannot assume that the whole number of the Christians, who already constituted a vast multitude, could, have been present). Here, at length, the two apostles knew that they were among friends; the members of the Church had, naturally, felt the deepest sympathy, and continually offered fervent prayer in their behalf; they were now entitled to receive a full report of all that had occurred.

Act 4:24. a. They lifted up their voice.When the apostles had, accordingly, communicated, not that which they themselves had said and done, but that which the rulers and representatives of the people of God had spoken in an imperious and minatory manner, their hearers unitedly poured forth their feelings in a prayer. In what manner was this done? Bengel and others suppose that Peter pronounced the words, and that these were repeated by the company; but this view does not agree with the statement that Peter and John had made their report, and that the others, after listening to the recital, offered prayer ( ). Baumgarten conjectures that the whole congregation sung the second Psalm [quoted in Act 4:25-26], after which Peter applied it to the present conjuncture, using the words here recorded. But the objection just made, applies to this interpretation also; besides, the words of the Psalm and those of the application are interwoven, so that the text before us does not make the distinction which Baumgartens interpretation presupposes. Meyer escapes this difficulty by assuming that Act 4:24-30 present an established formula of prayer, which had been previously composed, under the influence of the Holy Ghost, while the impressions made by the sufferings of Christ were still recent; this formula, he adds, was now repeated by the assembled apostles (see above, Exeg. note on Act 4:23) with one heart and one voice. But even if we do not insist on the circumstance that the recitation of a form of prayer from memory, is inconsistent with the present situation, that is, the vigorous, original, spiritual life of the church, other considerations show distinctly that the origin of this prayer must be assigned to this precise time; there are, namely, special allusions to the present case (Act 4:29 f. , , etc.). If we assume that one of the other apostles pronounced the prayer, and that all who were present, united, in part audibly, (for instance, when the words of the Psalm occurred, Act 4:25) we shall, doubtless, do full justice to the words of Luke, inasmuch as he, not rarely, ascribes language to several persons, which could have been uttered only by one of their number, e. g. Act 4:19; Act 5:29, etc.

b. Lord, which [thou who] hast made.This is the first Christian church-prayer with which we are acquainted, and claims special consideration. A close inspection shows, (a) that this prayer was dictated by a deep feeling of distress and danger; this beautiful flower, too, grew under the cross; (b) that this prayer, dictated by the distress of the present moment, beseeches the Almighty to regard the threatenings of enemies (that their counsel and will might not be fulfilled), and to grant grace and support to the servants of God in their words and acts (so that the kingdom of God might come). (c) The ground of the confidence of these afflicted men, and, indeed, that on which they offer prayer, is, first, the almighty power of God, the Creator of heaven and earth; secondly, the consoling word and promise of God (Psa 2:1-2, quoted strictly according to the text of the LXX.), the fulfilment of which had already been seen in the sufferings (and the resurrection) of Jesus.

Act 4:25-28. By the mouth of David.The second Psalm, which, as it is well known, is without a title, is, in accordance with the common view, ascribed to David. The raging of the (, originally descriptive of the wild snorting of spirited or intractable horses,) which the Psalm mentions, is referred, in the prayer, to the hostile conduct of the pagan Romans; the term , Act 4:26, specially designates Pontius Pilate, Act 4:27; ( in the Psalm) is referred to Israel [the plural, in allusion to the twelve tribes, (Meyer)], and the phrase . . is applied to Herod [Antipas, mentioned, e. g. in Mat 14:1; Luk 3:1; Luk 23:7.Tr.]

Act 4:29-30. Behold their threatenings.The words of the prayer, refer to the immediate danger in which the believers were involved. The threats of the Sanhedrin, Act 4:17; Act 4:21, were like a sword suspended over the heads of the apostles. In view of the danger, they beseech God to beholdto restrain their enemies, and to protect his people. If this petition may be said to be negative in its character, the positive blessing for which they ask, is a bold and joyful spirit in proclaiming the word of God. And when they ask, in addition, for power to perform signs and miracles of healing in the name of Jesus, they again refer to the most recent events, the healing of the lame man, and their immediate necessities. For the gifts which these men specially need in that moment, are, first, the power to proclaim the word with courage and joy, and secondly, the power to help and to heal, as evidences that the omnipotent God is with them.

Act 4:31. The place was shaken.When the place in which the congregation was assembled, was shaken, and when they themselves were filled with the Holy Ghost, their prayer received an immediate and direct answerthese events were the Amen of their petition. The connection shows that this shaking of the place, was not a natural or merely accidental occurrence (as Heinrichs and Kuinoel suppose), but a miraculous and direct act of God. Bengel views this trembling of the place as a symbol of the commotions which were at hand, and which the Gospel would produce in every direction, while Baumgarten sees in it a sign that the will of God is able to control all visible objects. We may, in general, regard it both as a sign of the omnipotence of God, to which, indeed, the men who prayed, had appealed, and on which they relied, Act 4:24, and also as an accompanying external sign of the internal and invisible influences of the Spirit. The believers had referred to the future, when they prayed that the apostles might appear with boldness in the presence of unbelievers and enemies; but God, who does exceeding abundantly above all that we ask or think [Eph 3:20], answered their prayer immediately, even while none but friends were present, as an earnest and pledge of future mercies.

Act 4:32-35. a. And the multitude of them that believed.This first attempt of the enemies of the Church of Christ to overthrow it, which was defeated by the protection and grace of God, constitutes an epoch in its history; the believers enjoyed a temporary repose. And here Luke pauses, in order to describe the condition of the entire Church ( ). His statement presents four of the prominent features: (a) The apostles gave witness of the resurrection of Jesus, with great powera proof that God continued to fulfil the petition recorded in Act 4:29. The apostles, far from being intimidated by the threatenings of the rulers, publicly delivered their testimony concerning Jesus and his resurrection with increased courage and power. (b) Great grace was upon them all, that is, not the apostles only, but all the believers. The word does not here [as in Act 2:47] denote favor with the people (Olsh. and others); there is nothing in the passage itself which would suggest such an interpretation; it denotes the grace and benevolence of God [Alf. Hack.] for Christs sake, in which every individual ( ) shared, (c) The union of hearts of the Christians, their brotherly love and perfect harmony in sentiment and thought ( )a circumstance which was the more remarkable, as the number of the members had already greatly increased ( .).

b. They had all things common.The fourth feature is (d) the community of goods; comp. Act 2:44 ff. In this Luke finds an expression of fraternal union, Act 4:32, on the one hand, and on the other, an evidence of the grace of God, Act 4:34 () [omitted in the Engl. vers.; Neither was there should have beenFor there was not. (J. A. Alex.) Tr.]. It is hence evident that Luke designs to represent this community of goods, not as a measure demanded by any law or authority, but as a course of action which individuals adopted voluntarily; and this view is confirmed by the illustrative case of Joseph Barnabas, to which Luke specially calls attention.But does this description of the community of goods imply that a general custom, admitting of no exceptions, prevailed, so that every individual (not indeed, compelled by a law, but in a voluntary manner) sold all his real estate, and placed the proceeds at the disposal of the Church? The words before us do not suggest an affirmative answer to this question. If, according to Act 4:32, not one declaredthat any of the things which he possessed was his own ( ), this language unquestionably implies that his proprietorship remained undisturbed; hoc ipso prsupponitur, proprietatem possessionis non plane fuisse deletam. (Bengel). The owner did not retain possession of his property in a selfish spirit, allowing none to derive benefit from it; on the contrary, they had all things were so employed as to supply the wants of all. When Luke continues his description of the action of the Christians, Act 4:34-35, the main feature is evidently the provision which was made for the needy; the work was performed with so much liberality and success, that no one suffered, Act 4:34; the wants of every individual were supplied, Act 4:35. This result was due to the sale of property on the part of all the members of the church () who were owners of lands or houses; the funds which were thus obtained, were laid at the feet of the apostles (who sat when they taught), that is to say, the funds were intrusted to them as the almoners of the church. We are certainly authorized by the literal import of the passage to assume that all the owners of real estate, who belonged to the church, sold property, but not that they sold all the real estate of which they were the possessors. Each one contributed a certain portion, but it is not said here that each one disposed of his whole property; we are not even distinctly told that a single individual relinquished all that he owned. This passage, accordingly, can by no means be so interpreted, as to lead legitimately to the conclusion that it was the universal custom of the members (voluntarily observed, indeed, but still not neglected in a single case) to surrender the whole amount of their real estate for the benefit of poor members. Indeed, the special case which is now adduced, leads to the opposite conclusion.

Act 4:36-37. Joseph or Joses [the latter only another form of the name Joseph (Herzog: Real-Enc. VII. 33)] received from the apostles the surname of Barnabas, , that is, son of prophetic discourse, or, exhortation [literally, ; he was counted among the prophets, Act 13:1; but . includes , an edifying discourse, Act 13:15; 1Co 14:3, thus authorizing the translation in the text. (de Wette). See below, Act 11:22. b.Tr.]; he was born in the island of Cyprus, and belonged to the tribe of Levi. He, too, sold a piece of ground which he possessed, and laid the money which he had obtained, at the apostles feet. He is the well-known Barnabas, who is afterwards frequently mentioned as an associate of the apostle Paul [e. g. Act 13:2]. That he was a Levite, is a remarkable circumstance; we are soon afterwards told that even many priests believed, Act 6:7. The surname of Barnabas, which the apostles gave him (as those of Peter and Boanerges, were conferred by Jesus himself), alluded, without doubt, to an extraordinary gift of the Spirit, which was manifested in the animation and the power of his addresses and exhortations. It was by no means inconsistent with the law that he (as a Levite) should own a piece of ground (Baumgarten), since even Jeremiah [the son of a priest, Jer 1:1] secured a field as private property, in accordance with the forms of the law, Jer 32:6-12. [The right of individual ownership might exist within the forty-eight cities and the territory adjacent to them, which were assigned to the Levites, Num 35:1-8; Lev 25:32 (Hack.), and it is probable, that after the return from Babylon, the restrictions imposed on the priests and Levites by the Mosaic law, Num 18:10-24; Jos 18:7, were no longer enforced (de Wette).Tr.]. Hence Barnabas did not sell the land in order to comply with the requisitions of any law, but was prompted to take that course by his love to the brethren.

DOCTRINAL AND ETHICAL

1. When the believers prayed, they were supported by their faith in the omnipotence of God, who made heaven and earth, Act 4:24. This article of faith appears to many to be exceedingly trivial; nevertheless, it is one of the original and fundamental truths of revelation, from which faith continually derives new strength and consolation. The last book of the Scriptures, the Apocalypse, gives special prominence to this truth, which is revealed and illustrated in the first book of the Bible. As truth is an undivided whole, the component parts of which are essentially connected, no one article of faith can be undervalued without affecting the integrity of the whole (as far as an individual is personally concerned).

2. The second Psalm is the Scriptural basis of the prayer, Act 4:24 ff.; the divine inspiration from which it originally proceeded, revealed its true application, Act 4:25. Its divine character is demonstrated by the fulfilment which occurred in Jesus Christ. For David is here clearly the type of Jesus; as the former was the servant of God, so Jesus is the servant of God in the full sense of the word (, Act 4:25; Act 4:27; Act 4:30 [see abov, Exeg. and Crit. notes, on Act 3:13-14 a.]); as David, the king, was the anointed of God, Act 4:26, so Jesus is the Anointed of God, Act 4:26-27; as men rebelled, and resisted Davids royal rights and authority, so they dealt with Jesus, Act 4:27. But even as God then protected his anointed, and vindicated his character by divine acts, so, too, he will interpose in the present circumstances, and defeat his foes, Act 4:29 ff. For a greater than David is here [Mat 12:42].

3. What is, accordingly, the substance of the confession which the Church here pronounces respecting Jesus Christ? He receives, indeed, the same appellation which is given to Davideach, is a , Act 4:25; Act 4:27. But, then, an incomparably higher character is ascribed to Jesus, not only when he is termed the Servant of God, while David is merely a servant of God, but also when Jesus is specially and repeatedly [Act 4:27; Act 4:30] termed , that is, he is distinguished from all that is sinful and unclean, and is infinitely exalted above David, serving God and his kingdom alone, as the consecrated servant and executor of the divine decrees. This description involves a most intimate and a peculiar union with God, of which there is no other instance. That union is implied in the confession that God performs miracles through [strictly meaning through, by means of, J. A. Alex, ad loc.Tr.] the name of Jesus, Act 4:30, that is, through Jesus, who is confessed and invoked, when these miracles are wrought. He is, accordingly, the Mediator of salvation, and of the miraculous operations of divine grace.

4. The pure and holy spirit of Christ breathes in this prayer. It exhibits no traces of revengeful feeling, of carnal zeal, or of a desire for the destruction of any enemies: however zealous these Christians are in the cause of God, all that they presume to ask is, that he would behold the threatenings of their enemies, and graciously enable them to bear witness in word and in deed, with confidence and joy. Even as Christ did not come to condemn, but to save the world [Joh 3:17], so, too, the apostles and other believers are controlled, not by the penal, burning zeal of an Elijah, but by deep love for the souls of men, who are to be saved through the instrumentality of their words and acts, and be conducted to salvation in Christ. And when the word is not bound, when Christ is preached with power and boldness, his cause will always triumph in the end.

5. The prayer and its answer. The prayer was offered in the name of Jesus, in communion with him, in his own mind and spirit. The promise is given unconditionally that such prayers shall be heard. The prayer was, accordingly, answeredit was answered immediately, and above all that they asked or thought [Eph 3:20]. Such prayers elevate, strengthen and sanctify the soul. The believers could not have been filled with the Holy Ghost, if they had not previously offered this prayer, Act 4:31.

6. This admirable union in spirit, Act 4:32, which was not only a union in faith, but also in brotherly love, demonstrates that the Christians were truly regenerated, and in a state of grace. It was a union which, combined with self-denial and a renunciation of the world, looked not on its own things, but also on the things of others [Php 2:4]. Each one felt the sorrows of the other, bore his burdens, and regarded his own possessions as common property. And as faith demonstrates its truth when it actively works by love, divine grace was with all, and upon all.

HOMILETICAL AND PRACTICAL

Act 4:23. They went to their own company, etc.It is an advantage when believers are made acquainted with the dangers that threaten the Church; they are thus led to address earnest supplications to God, and to wrestle in prayer. (Quesnel).A faithful pastor is greatly assisted, when, by the goodness of God, he sees around him those whom he can regard as his own company, that is, who are partakers of his grace [Php 1:7], and are united with him in oneness of spirit. Such a company of believers offers him a place of refuge, in which he can find relief and encouragement in the midst of afflictions. (Apost. Past.).

Act 4:24. They lifted up their voice, etc.The most effective weapons which the Church can employ in distress and persecution, are prayers and tears [Hos 12:14].If the prayer of a righteous man availeth much [Jam 5:16], the prayer of many righteous men, when offered with one accord, availeth still more. (Starke).The lips of faithful witnesses of Jesus are never sealed; they either preach to the world, or cry aloud to God. (Apost. Past.).Trials teach the individual, and the Church too, how to pray.The communion of saints on earth: a communion, I. Of faith; II. Of affection; III. Of prayer.

Act 4:25-29.Why did the heathen rage?When the enemies of the Church rage, we are not permitted to yield to our passions, but are commanded to be calm, and to praise God in faith, patience and prayer. (Starke).The genuine prayer of the Church, an acceptable burnt-offering: I. The altar on which it is placedthe communion of believers, Act 4:23; II. The fire in which it burnsthe ardor of brotherly love, Act 4:23-24; III. The wind which, fans the flamethe storms of trial, Act 4:23-26; IV. The wood which maintains the firedivine promises found in the evergreen forest of the Scriptures, Act 4:25-26; V. The Deity, to whom the offering is madethe Almighty Maker and Lord of heaven and earth, Act 4:24; Act 4:29-30; VI. The Amen that responds to the prayerrenewal and strength in the Holy Ghost, Act 4:31.In what spirit should the Christian mention his enemies in his prayers? I. Without fear or dread; for he prays to the King of all kings; if God be for us, etc., (Rom 8:31) Act 4:25-28; II. Without wrath and hatred; for his prayers are directed against that which is evil, not against evil men, Act 4:29; III. Without pride and defiance; for he prays not so much with respect to his personal affairs, as to the cause of God, Act 4:29-30.

Act 4:30. That signs and wonders may be done.The prayers of the Church work great miracles; they rescued three of our number from death, that is, myself, when I lay sick unto death on many occasions; my wife Catharine, who was equally near to death, and M[agister] Philip Melanchthon, who, in the year 1540, lay in a dying state in Weimar. Although such deliverances from sickness and bodily dangers are very ordinary miracles, they should still be noticed for the sake of those who are weak in faith; for I consider those as far greater miracles which the Lord, our God, daily performs in the Church, when he baptizes, administers the Sacrament of the altar [Lords Supper], and delivers from sin, death, and eternal damnation. (Luther).

Act 4:31. And when they had prayed, the place was shaken, etc.Prayer worketh miracles: I. Those that are internal: the heart is filled with happiness; the soul is wonderfully strengthened; II. Those that are external: houses shaken, congregations awakened, enemies alarmed, mountains moved, the world convulsed.

Act 4:32. a. And the multitude of them that believed were of one heart and of one soul.Believers ought to be not only of one heart (as far as the will is concerned), but also of one soul (united in opinions and views). (Ap. Past.).Affliction binds the hearts of the devout together; it severs those of the wicked, and enkindles hatred, selfishness and strife.Behold, how good and how pleasant it is for brethren to dwell together in unity! Psa 133:1.Herethe bride of Christ appears, adorned with the jewels of holinessa joyful faith, and unity of the Spirit. (Starke).This was truly a Paradise on earth; alas! how soon it passed away! Heb 13:1; Rev 2:4. (Quesn.).

Act 4:32. b. Neither said any of them that aught of the things which he possessed was his own.The noble Communism of the primitive Christians, and the spurious Communism of the modern Communists; see above, Act 2:44-45, Hom. and Pract.The apostles and disciples did not ask that the possessions of others, as of Pilate and Herod, should be common to all, as our senseless peasants now imperiously demand. But these men claim an equal share of the private property of others, and yet insist on retaining their own. They are, truly, admirable specimens of Christians! (Luther).The true mode of contending against this modern and ungodly Communism, and against every false, levelling process, consists in the maintenance of the godly communion of Christians; the latter will, at all times, and in all places, conform to the indwelling royal law of love. (Besser).

Act 4:33. And with great power, etc.The more violently men attempt to suppress divine truth, the more vigorously it manifests its power. (Starke).

Act 4:34. a. Neither was there any among them that lacked.This result was, no doubt, produced in part by the community of goods which is here mentioned, Act 4:32; but it is to be ascribed chiefly to the grace of the Lord Jesus, which moderated their desires, and gave them contented and peaceful hearts.

Act 4:34. b. For as many as were possessors of lands or houses, sold them, etc.We cannot more unequivocally demonstrate our gratitude to Jesus, who became poor for our sakes [2Co 8:9], than by submitting even to poverty for the sake of his poor members. (Quesn.).He who offers himself as a willing sacrifice to the Lord, is likewise prepared to sacrifice his goods for the benefit of the brethren.The providence of God, in its wisdom and mercy, alleviated the trials which the subsequent flight of the Christians from Jerusalem occasioned [see Mat 24:20, and Comment. ad loc.], by inducing them to dispose in time of their real estate, and to become literally pilgrims who retain no private property. (Apost. Past.).The community of goods of the primitive Christians: in which of its features should it be taken as a model by Christians in our day? In what respects should it not serve as a model?When may a Christian congregation be said to flourish? Act 4:32-35 : I. Where Christ is preached with fidelity (Act 4:33), true faith will manifest its power; II. Where true faith exists, a genuine Christian love will prevail (of one soul, Act 4:32); III. Where Christian love prevails, all are prosperous (neither was there any that lacked, Act 4:34).The tempests of persecution which assail the Church, produce results similar to those which follow storms and rains in nature: all things seem to revive and bloom, and to grow and flourish with increased vigor and beauty, Act 4:32-35.

Act 4:36-37. And Joses [Joseph], who by the apostles was surnamed Barnabas.That every Christian should become a Barnabas, a son of consolation: I. By seeking consolation himself, in faith, in the Father of mercies, and the God of all comfort, 2Co 1:3-4; II. By freely imparting consolation to others in love: (a) with the words of his lips (affectionately encouraging them, which was doubtless the special gift that grace had bestowed on Barnabas, and that gained for him this honorable appellation; comp. Isa 40:1 : Comfort ye, etc., and Isa 52:7 : How beautiful upon the mountains, etc.); (b) with the gifts of his hand (with brotherly love relieving the wants of others, like Barnabas, Act 4:37.Let us not love in word, neither in tongue, but in deed and in truth. 1Jn 3:18).The fraternal union of the primitive Christians: I. The fraternal prayer of faith, Act 4:23-31; II. The fraternal acts of love, Act 4:31-37.[One Lord, one faith, one baptism (Eph 4:5), the true foundation of Christian union.The rapid growth of the primitive Church: I. The direct means; (a) the inspired word; (b) the holy Sacraments, Act 2:41; Act 2:46; (c) the special gifts of the Spirit. II. The circumstances which promoted it; (a) the faith, Act 4:12; (b) the love, Act 4:32; (c) the zeal of the newly converted, Act 4:31. III. Its effects; (a) on the Church itself; (b) on its enemies; (c) on the world.Tr.]

Footnotes:

[12]Act 4:24., . between and . is wanting in important MSS. [A. B. Cod. Sin. Vulg. etc.], and seems to be one of the many interpolations, by which the simple prayer was supposed to gain in beauty. [Alford retains the reading of the text. rec.Tr.]

[13]Act 4:25. ; many of the vari lectiones (of which the most important are: , and, ), appear to be interpolations, intended to improve the original. [Alford says: The text of this verse is in a very confused state. I have kept to that of the oldest MSS., adopted also by Lachmann. He reads thus: ; with A. B. E. and Cod. Sin. is inserted by D. before . . Tisch. reads: . . . , omitting all the rest, in the ed. of 1849.Tr.]

[14]Act 4:27. ; this reading [after .] is undoubtedly genuine, according to external testimony, and there is not sufficient internal evidence to justify the conclusion that it is merely a gloss. [Omitted in text. rec., on authority not stated, but found in A. B. D. E. Cod. Sin. Vulg., and nearly all the versions, and inserted by Lach., Tisch., and Alf.Tr.]

[15]Act 4:36. a.The most important MSS. and ancient versions read: [A. B. D. E. Cod. Sin., Syr., Vulg., etc.]; that the reading , which is less strongly supported, is merely a correction to suit Act 1:23 [Meyer], is only an unsupported opinion. [Lach., Tisch., and Alf. read .Tr.]

[16]Act 4:36. b. .; this reading is somewhat more strongly supported [by A. B. E.] than , and would scarcely have been introduced, if , which is, grammatically, the easier form, had been originally employed. [ in A. B. E. Cod. Sin., and adopted by Lach., Tisch., and Alf., of text. rec. in D., and retained by Alf.Tr.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them. (24) And when they heard that, they lifted up their voice to God with one accord, and said, Lord, thou art God, which hast made heaven, and earth, and the sea, and all that in them is: (25) Who by the mouth of thy servant David hast said, Why did the heathen rage, and the people imagine vain things? (26) The kings of the earth stood up, and the rulers were gathered together against the Lord, and against his Christ. (27) For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together, (28) For to do whatsoever thy hand and thy counsel determined before to be done. (29) And now, Lord, behold their threatenings: and grant unto thy servants, that with all boldness they may speak thy word, (30) By stretching forth thine hand to heal; and that signs and wonders may be done by the name of thy holy child Jesus.

What a beautiful and lovely picture is here drawn, of the primitive Church! Reader! do observe the expression; their own company. Yes! The whole Church is One, and so the Great Head of the Church describes her, Son 6:9 . And contrast this, to the account given of Judas the traitor, whose fall is immediately followed with the consequence, that he might go to his own place, Act 1:25 .

And I pray the Reader to notice the grace, which instantly appeared in this assembly of the faithful: the Lord the Spirit led their minds out in prayer. And what a Scriptural prayer it was? The Lord be praised, who caused it to be recorded, for the comfort and edification of the Church in all ages. Here is a double proof of the Almighty ministry of the Holy Ghost, in that He who guided David’s pen to write, taught their tongues and hearts to speak. A plain proof that the same Almighty Lord presided over the Church in Old Testament days, as well as under the New Testament dispensation. And let not the Reader overlook, how uniformly those holy men of old, both in their prayers to the Lord, and their conversation with men, kept always in view, the Lord’s purposes and decrees concerning the redemption by Jesus, Act 10:38Act 10:38 .

And is not this prayer more immediately directed to the Person of the Holy Ghost, in his Office-character; and though (as all prayer are,) offered up to the whole Persons of the Godhead, through the Mediator, yet with a special eye to the office-work of the Holy Ghost. Let it be remembered, that I do not decidedly say as much: I only ask the question. But, as we are told, that no prophecy came in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost, 2Pe 1:21 : and the Lord is here addressed as speaking those words by the mouth of his servant David; Psa 2:1-2 , it should seem, to have been immediately a prayer to the Holy Ghost. Moreover, the Apostles, in this prayer, particularly dwell upon the Person of the holy Child Jesus; and his being anointed: both which were the special acts of the Holy Ghost. See Luk 1:35 and Luk 4:18 . And therefore, it was from God the Spirit, who, but a few days, before, had baptized them, and called them by ordination to their ministry, that they now looked for all suited supplies of grace, to give them boldness, and to seal their authority, by the confirmation of miracles. Whether I am correct or not in this opinion, certain it is, that to God the Holy Ghost the Apostles looked for the success of their labors. And it may serve to shew, how necessary it must be, in all the under pastors in the ministry of the Church, both to be satisfied that they have their commission from him; and to him to commit all their services.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

23 And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.

Ver. 23. And being let go ] For there was no hope of altering them. The heavens shall sooner fall than I will renounce my religion, said one martyr. And if I had as many lives to lay down as I have hairs upon my head, I would lose them every one rather than change my mind, said another. This courage in Christians the persecutors counted obstinace; but they knew not the power of the Spirit, nor the aes triplex circa pectus, the privy armour of proof that the saints have about their hearts.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

23 31 .] PRAYER OF THE CHURCH THEREUPON.

Fuente: Henry Alford’s Greek Testament

23. ] , the other Apostles, and possibly some others assembled with them. There is nothing in Act 4:31 to mark that only the Apostles were present on this occasion.

24 ] . . not, as Meyer supposes, literally all speaking together in a known formula of prayer, but led by some one , and all assenting; not , but : see note on ch. Act 2:6 .

[ ] .: Thou art God (or, if be omitted, He ) who hast made : not Thou O God who hast made : in this latter case, the first sentence would go on to the end of Act 4:26 , and there abruptly end, without any prayer being expressed: whereas now it is an acknowledgment that it was the same God , who was now doing these things, that bad beforetime prophesied them of Christ.

Fuente: Henry Alford’s Greek Testament

Act 4:23 . : not necessarily limited to their fellow-Apostles (so Meyer, Blass, Weiss), but as including the members of the Christian community (so Overbeck, Wendt, Hilgenfeld, Zckler), cf. Act 24:23 , Joh 13:1 , 1Ti 5:8 , and also of one’s fellow-countrymen, associates, Joh 1:11 , 2Ma 12:22 .

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: Act 4:23-31

23When they had been released, they went to their own companions and reported all that the chief priests and the elders had said to them. 24And when they heard this, they lifted their voices to God with one accord and said, “O Lord, it is You who made the heaven and the earth and the sea, and all that is in them, 25who by the Holy Spirit, through the mouth of our father David Your servant, said, ‘Why did the Gentiles rage, And the peoples devise futile things? 26’The kings of the earth took their stand, And the rulers were gathered together Against the Lord and against His Christ.’ 27″For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 28to do whatever Your hand and Your purpose predestined to occur. 29″And now, Lord, take note of their threats, and grant that Your bond-servants may speak Your word with all confidence, 30while You extend Your hand to heal, and signs and wonders take place through the name of Your holy servant Jesus.” 31And when they had prayed, the place where they had gathered together was shaken, and they were all filled with the Holy Spirit and began to speak the word of God with boldness.

Act 4:23 They went back to the Upper Room to meet with the disciples.

Act 4:24 “with one accord” This unity of heart and mind characterized the early church (cf. Act 1:14; Act 2:46; Act 4:24; Act 5:12; Act 15:25). There is spiritual power and focused action in this atmosphere of unity of purpose.

“Lord” This is the Greek term despota, from which we get the English word despot. It denoted someone in complete authority! Here it refers to God the Father (cf. Luk 2:29 and Rev 6:10). It is also used of Jesus (cf. 2Pe 2:1 and Jude Act 4:4).

“who made the heaven and the earth and the sea, and all that is in them” This may be an allusion to Exo 20:11. It is also quoted in Act 14:15 and the truth is stated in Act 17:24. YHWH is the creator!

Act 4:25 There are many variant readings of the first part of this verse. The oldest manuscripts P74, , A, and B already include the ambiguous variant. Although the exact wording is uncertain, the thrust of the text is obvious. For a full account of the problem and the theories of what happened, see Bruce M. Metzger, A Textual Commentary on the Greek New Testament, pp. 321-323).

“who by the Holy Spirit through the mouth of our father David” This asserts the inspiration of the Old Testament (cf. Mat 5:17-19). This is a quote from the Septuagint of Psa 2:1-2, a royal Messianic Psalm. Christianity is not something new, but the fulfillment of the Old Testament (cf. Mat 5:17-48). Worldly opposition is to be expected, but so too, is the victory of YHWH.

Act 4:25-26 “Gentiles. . .the peoples. . .the Kings. . .the Rulers” It looks as if the disciples are doing a rabbinical word association on “rulers.” In a sense, they are calling the Sanhedrin Goyim (i.e., Gentiles) or at least associating these OT names to contemporary groups (i.e., Pilate, Herod, Sanhedrin, and Jewish mob) who participated in Jesus’ trial and crucifixion.

“rage” This is literally “to snort through one’s nose.” This implies a haughty arrogance.

Act 4:26 “the Lord. . .His Christ” Notice that YHWH and Messiah are both spoken of together. I am surprised they did not quote Psa 110:1.

It is so difficult to be a monotheist (see Special Topic at Act 2:39) and assert the full deity of Christ and the personality of the Spirit (cf. Act 4:25, see Special Topic at Act 2:32). Yet, these three divine, eternal persons appear in unified contexts several times in the NT. Remember that all the writers except Luke are monotheistic Jewish Christians. Something radical has caused them to assert a triunity (i.e., the gospel). See SPECIAL TOPIC: THE TRINITY at Act 2:32.

Act 4:27 “Your holy servant Jesus, whom You anointed” Notice these Messianic titles.

1. holy (cf. Act 3:14; Act 4:30)

2. servant (pais, cf. Act 3:13; Act 3:26; Act 4:25; Act 4:27; Act 4:30. See note at Act 3:13)

3. anointed (chri, from which Christ is derived, cf Luk 4:18; Act 4:27; Act 10:38)

This verse asserts several different ways that Jesus was sent and authorized by YHWH. Jesus is God’s eternal plan and method of redemption and restoration (cf. Act 4:28, see Special Topic at Act 1:8).

SPECIAL TOPIC: ANOINTING IN THE BIBLE (BDB 603)

“there were gathered together against Your holy servant” Here is a list of the opponents to Jesus in Jerusalem.

1. Herod, the Roman appointed Edumean ruler of Palestine (see Special Topic below)

2. Pontius Pilate, the Roman administrative leader of Palestine (see Special Topic at Act 3:13)

3. Gentiles, which might refer to the Roman army or proselyte Jews

4. the “people of Israel,” which would refer to the Jewish authorities and the Jewish mob who asked for Barabbas to be released and Jesus to be crucified

SPECIAL TOPIC: THE FAMILY OF HEROD THE GREAT

Act 4:28 “Your hand and Your purpose predestined to occur” Even before creation God had His plan of redemption (cf. Mat 25:34; Joh 17:24; Eph 1:4; 1Pe 1:20; Rev 13:8; Act 2:13; Act 3:18; Act 13:29). These enemies of Christ only performed that which God wanted them to perform. Jesus came to die (cf. Mar 10:45). The term translated here “predestine” is a compound of the preposition “before” and “to set bounds” (cf. Rom 8:29-30; 1Co 2:7; Eph 1:5; Eph 1:11).

The definitive passages on predestination in the NT are Rom 8:28-30; Romans 9; and Eph 1:3-14. These texts obviously stress that God is sovereign. He is in total control of all things, including human history. There is a preset divine redemption plan being worked out in time. However, this plan is not arbitrary or selective. It is based not only on God’s sovereignty and foreknowledge, but also on His unchanging character of love, mercy, and undeserved grace.

We must be careful of our western (American) individualism or our evangelical zeal coloring this wonderful truth. We must also guard against being polarized into the historical, theological conflicts between Augustine and Pelegius or Calvinism and Arminianism.

Predestination is not a doctrine meant to limit God’s love, grace, and mercy, nor to exclude some from the gospel. It is meant to strengthen believers by molding their worldview. God’s love is for all mankind (cf. 1Ti 2:4; 2Pe 3:9). God is in control of all things. Who or what can separate us from Him (cf. Rom 8:31-39)? Predestination forms one of two ways to view life. God views all history as present. Humans are time-bound. Our perspective and mental abilities are limited. There is no contradiction between God’s sovereignty and mankind’s free will. It is a covenantal structure. This is another example of biblical truth given in paradoxical, dialectical, tension-filled pairs. Biblical doctrines are presented from different perspectives. They often appear paradoxical. The truth is a balance between the seemingly opposite pairs. We must not remove the tension by picking one of the truths. We must not isolate any biblical truth into a compartment by itself.

It is also important to add that the goal of election is not only heaven when we die, but Christlikeness now (cf. Eph 1:4; Eph 2:10)! We were chosen to be “holy and blameless.” God chooses to change us so that others may see the change and respond by faith to God in Christ. Predestination is not a personal privilege, but a covenantal responsibility! We are saved to serve! See Special Topic at Act 2:47.

Act 4:29 “speak Your word” This is a present active infinitive. This is a prayer for continual boldness (cf. Eph 6:19 and Col 4:3) and an affirmation of inspiration (cf. 2Ti 3:15-17).

NASB”with all confidence”

NKJV, NRSV,

TEV”with all boldness”

NJB”with all fearlessness”

See Special Topic following.

SPECIAL TOPIC: BOLDNESS (PARRHSIA)

Act 4:30 “while you extend Your hand to heal” This was an anthropomorphic phrase (see Special Topic at Act 2:33) used to describe God revealing His compassion and power. The signs were a way to confirm the gospel message. It was a radically different message from what they had heard all their lives in the synagogue.

Act 4:31 “the place where they had gathered together was shaken” God encouraged these witnesses by another physical demonstration of His power and presence, just as He did at Pentecost. The word is used of wind blowing upon a sailing vessel.

“all filled with the Holy Spirit” Notice that here again all were filled (cf. Act 2:4; Act 4:8; Act 4:31; Act 9:17; Act 13:9; Act 13:52, see full note at Act 5:17). This filling was for the bold proclamation of the gospel. Also notice that tongues are not mentioned. In Acts when tongues are mentioned, they are usually in an evangelistic context of the gospel overcoming cultural-ethnic and/or geographical barriers.

“the word of God” The Jerome Biblical Commentary (p. 180) has a good note about this phrase, “this is a favorite Lucan way of expressing the Christian message (see Act 6:2; Act 6:7; Act 8:14; Act 11:1; Act 13:5; Act 13:7; Act 13:44; Act 13:46; Act 13:48; Act 16:32; Act 17:13; Act 18:11). Variants of it are “the word of the Lord” (Act 8:25; Act 13:49; Act 15:35-36; Act 19:10; Act 19:20; Act 20:35) or simply “the word” (Act 4:29; Act 6:4; Act 8:4; Act 10:44; Act 11:19; Act 14:25; Act 16:6).”

This is the central question of faith, “Is the gospel presented in the NT the word of God?” Faith energized by the Spirit says “yes”!!

“with boldness” See Special Topic at Act 4:29.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

23-31.] PRAYER OF THE CHURCH THEREUPON.

Fuente: The Greek Testament

Act 4:23. , they reported) Although the rulers were opposed to their doing so, yet it was no sin on the part of the apostles.- , the chief priests and elders) The Sadducees are not named, who partly are contained under them, ch. Act 5:17, partly were not assessors in the council.

Fuente: Gnomon of the New Testament

Act 4:23-31

PETER AND JOHN SET FREE;

REPORT TO THE DISCIPLES;

THEIR PRAYER

Act 4:23-31

23 And being let go, they came to their own company,-Here we have a turn in the history. The apostles so soon as they were released came to their own company. They came to the Christians and reported all that the chief priests and the elders had said unto them. They reported what the chief priests and elders had said in threatening them; and it is also possible that they reported just what they had said to the Sanhedrin. Peter and John had been tried before the Jewish court and they had been triumphant in their defense; they now reported all to the other Christians. The entire company of Christians now numbered several thousand. It is noted that the Sanhedrin is here called the chief priests and the elders.

24 And they, when they heard it,-When the disciples heard the report of Peter and John, they lifted up their voice to God with one accord. They all prayed to God; they were united in their prayer. Did one lead and the others repeat aloud the petition after him? Was there a general form of prayer already known to all? Or did one lead and the others join mentally or by responses with Amen? We do not know just how they proceeded; we only know that with one accord they addressed God as the one who had made the heaven and the earth and the sea. This prayer addressed Jehovah as the Creator and Governor of the universe. The same God who made the world has prophesied of Christ and provided against all his enemies.

25-26 who by the Holy Spirit,-Again we have reference made to Psa 2:1-2, and it is ascribed to David. Reference here made to this Psalm shows that it was prophetic, and had reference to Christ in whom it is so remarkably fulfilled. Why did the Gentiles rage had reference to the nations who were not of Israel, and the peoples generally are included by the Jews; hence, both Jew and Gentile raged against Christ. The Greek for rage is ephruaxan, and literally means to neigh like a horse, to prance or stamp the ground, to put on lofty airs. This is the only time the word is used in the New Testament. Imagine is from the Greek emeletesan, and means to practice, to caution, as orators and rhetoricians. The kings of the earth mean the rulers and governors, and include the Jewish Sanhedrin with all its mighty power. All of the forces were gathered together against the Lord, and against his Anointed. The Psalm is quoted and applied to Jesus as the Christ, and the heathen or Roman soldiers, the people of the Jews, kings of the earth such as Herod and Pontius Pilate, and the rulers, or Sanhedrin, were all opposed to Christ.

27-28 for of a truth in this city-The apostles continued their prayer with the assembly of disciples and made mention of the opposition against thy holy Servant Jesus; some translate holy Child Jesus. God had anointed him with the Holy Spirit at his baptism; hence, he was the Christ, as Christ means anointed. (Isa 42:1 Isa 52:13; Zec 3:8.) Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, were gathered together and put Jesus to death. He was brought before Herod and Pilate in his mock trials; he was subjected to trial before the Sanhedrin; the Jews and Roman soldiers conspired together to put Jesus to death. The actors in this dreadful tragedy had no design to fulfill prophecy; they only acted of their own free will, and were guilty of the greatest crime known to man, yet they were doing that which fulfilled the predictions concerning them. The death of Jesus was a fulfillment of prophecy and was necessary to his resurrection.

29, 30 And now, Lord, look upon their threatenings:-The apostles prayed for courage to go on and preach the gospel, for God to continue his power with them in working miracles and confirming his word, and for God to be with them as they continued to speak boldly in the name of Jesus. They were under the heavy threatenings of the Sanhedrin; they wanted to be protected from the threatenings of the opposition so they could continue freely to testify for Christ. This was to be done by Gods stretching forth thy hand to heal. By exerting his miraculous power in healing the sick and the lame, God would be confirming what the apostles preached; this was all to be done through the name of thy holy Servant Jesus. The apostles did not pray for safety or deliverance from the threats, or that their persecutors be crushed; they asked as bondservants for boldness to speak the word and continue the work which they had begun. They prayed that the signs and wonders should prove to the people the power of Jesus.

Fuente: Old and New Testaments Restoration Commentary

Help from on High

Act 4:23-35

Like draws to like; Judas went to his own place, and the Apostles to their own company. The best answer to threats is prayer. The Apostles one petition just then was for boldness. They scorned to ask for their own safety; it was enough if Jesus was glorified.

What a note of jubilant triumph was in that glorious prayer, offered by this threatened little band! They realized that they were under the special protection of God, who had made the world, had spoken by the prophets, and was the Father of Jesus. They thought that more miracles of healing would promote their cause; but, though they did not realize it at the time, their unity, love, hope, willingness to share their goods, coupled with their intrepid bearing, were their most potent arguments. Notice that in their consciousness, it was Gods hand that was being stretched out to heal, though their hands were the immediate channel of its beneficent operations. They had been filled before, but they were filled again. It is our privilege to claim repeated infillings to make good our leakage and evaporation.

Fuente: F.B. Meyer’s Through the Bible Commentary

13. THE CHURCH IN PRAYER

Act 4:23-31

After their arrest and trial for preaching the gospel of Christ, Peter and John were released, but were given strict command by the Jewish sanhedrin “not to speak at all nor teach in the name of Jesus” (Act 4:18). As soon as they were released Peter and John went to the place where God’s saints were gathered for worship and told their brethren what had happened to them. Then the saints “lifted up their voice to God with one accord.” They had a prayer meeting. What a weapon! Nothing strengthens the hands of God’s church and his servants in the work of the gospel like prayer. I call your attention to three things in this passage.

THE COMFORT AND JOY OF A REAL CHURCH FAMILY – (Act 4:23). When Peter and John were released from bondage, they did not go home. They did not go to the courts to file a lawsuit. They did not do any of the things that many today do in the name of God when they feel that they have been wronged. (Read 2Co 10:3-4). Peter and John went to their family, the church of God, and told them what had happened. The Holy Spirit describes it in simple, tender terms. “They went to their own company, and reported all that the chief priests and elders had said unto them.”

The saints of God were meeting together at the appointed place in the hour of worship. Peter and John went directly to the meeting place because that is where they wanted and needed to be. There is no joy that can compare to the fellowship of God’s saints in the house of worship. There is no comfort like the comfort of believing men and women as they sit together in fellowship in the house of God, singing his praise, calling upon him in prayer, and hearing the gospel of Christ preached in the power of the Spirit, worshipping the Triune God. When David was driven from his throne and forced to live in the wilderness for fear of his life, above all else, he longed to once more go with his brethren into the house of God to worship the Lord (Psa 84:1-4; Psa 84:10). The man after God’s own heart said, “I was glad when they said unto me, let us go into the house of the Lord” (Psa 122:1).

Nothing is more important and beneficial in the life of a believer than the assembly of God’s saints in public worship. Every true local church is the temple of the Holy Spirit (1Co 3:16). Christ has promised to meet with every assembly of men and women gathered in his name (Mat 18:20). You are most likely to hear from God in that place where men and women gather to hear the gospel preached (Rom 10:17; Eph 4:11-16). In the house of God the people of God gather to worship at the throne of God. In our songs of praise, in our observance of the ordinances, in our prayers, and in our preaching, our object is the worship of God. The assembly of the saints is the meeting of God’s family. What can be more delightful and beneficial than a family gathering? When I am sick, in trouble, sorrowful, depressed, or rejoicing, I want to be with my family (Psa 133:1).

Paul gives us wise counsel when he admonishes us not to despise and neglect the assembly of God’s saints. That is the first step to total apostasy (Heb 10:24-26). We need those things God has provided for his children in his house more than we need anything else in this world: The ministry of the Word, the fellowship of God’s saints, the communion of Christ, and the worship of God. After spending two days and nights among the Lord’s enemies, Peter and John wanted, above anything else, to spend a little time in the house of God with the family of God.

THE MATTERS OF GREAT CONCERN IN PRAYER – (Act 4:24-30). After the Apostles told the church what had happened to them, with one accord they began to pray. They did not take up arms. They did not try to rally the nation behind the cause of religious freedom. They did not try to form a ministerial association so that the Jewish leaders and the apostles of Christ might learn to work together. They did not turn on Peter and John and ask them to resign because they could not fit into the community. And they did not take a vote to form a committee to investigate the social impact of Christianity upon the Jewish world. THEY PRAYED!

Obviously, one man led the congregation in prayer. Perhaps several led them at successive times. But they did not all audibly pray at once. In the house of God all things are “done decently and in order” (1Co 14:40). No aspect of public worship is more important than public prayer. When a man leads the congregation in prayer, as he lifts his voice to God, the whole congregation ought to lift their hearts with his, ascribing praise to God, acknowledging his good providence and the blessings of his grace, seeking the power of his Spirit to attend the ministry of the Word for the glory of Christ. This is exactly what happened in Act 4:24-30.

They adored the supremacy and greatness of the Lord God (Act 4:24). Nothing encourages people to do God’s work or to suffer for his name’s sake like the realization of his greatness. Our God is great! We may reasonably expect great things from him. He who made all things and rules all things has all things at his disposal (Psa 135:6). Get hold of that and you will get hold of both courage and peace.

The saints of God here acknowledged and bowed to the sovereign purpose of God revealed in the accomplishment of his providence (Act 4:24-28). These men and women confidently believed that both they and their enemies were completely, totally, absolutely in the hands of God. That fact secured their hearts in peace. They believed his Word (Act 4:25-26), submitted to his providence (Act 4:27), and acknowledged his purpose (Act 4:28). Nothing thwarts the purpose of God. Nothing escapes his absolute rule (Isa 14:24; Isa 14:26-27; Dan 4:34-35). The purpose of God is the salvation of his people by the death of his Son. He sovereignly controls even the rage of ungodly, reprobate men to accomplish that great purpose!

Then these saints of God asked the Lord to grant to his servants grace and strength to preach the Word (Act 4:29-30). They made three simple, submissive requests of faith to God, whose cause they served, whose glory they sought.

1. They asked God to watch over them – “Now, Lord, behold their threatenings.” (See Zec 2:8).

2. They asked him to grant his servants boldness to preach the gospel.

3. They asked him to stretch forth his hand, to reveal his power, his grace, and his glory in their midst (Act 4:30).

They asked these things in the name of Christ and for the glory of Christ.

THE LORD’S GRACIOUS ANSWER TO THE CRY OF HIS PEOPLE (Act 4:31). In response to their prayer, God made himself known in the midst of his people. The church was filled with the Spirit. The Apostles preached the Word of God with boldness. God was honored. Let every congregation imitate this congregation and God will be honored in his church today!

Fuente: Discovering Christ In Selected Books of the Bible

they: Act 1:13, Act 1:14, Act 2:44-46, Act 12:11, Act 12:12, Act 16:40, Psa 16:3, Psa 42:4, Psa 119:63, Pro 13:20, Mal 3:16, 2Co 6:14-17

Reciprocal: 2Sa 16:20 – Give counsel Joh 18:18 – Peter Act 2:42 – fellowship Act 9:26 – he assayed Act 17:4 – some Phi 1:14 – waxing

Fuente: The Treasury of Scripture Knowledge

3

Act 4:23. Their own company means the believers who were assembled (verse 31), no doubt waiting to see the outcome of the action against the apostles. When Peter and John were released they went and joined the gathering of disciples and made a report.

Fuente: Combined Bible Commentary

Act 4:23. They went to their own people. The Greek word here translated their own people has been understood by some to signify their brother apostles, by others the church in the apostles house, or those with whom the apostles were accustomed to unite in prayer. The term, however, is a far more inclusive one, and comprehends a large number of the believers then in the city. These no doubt had come together on the threatening aspect of the affairs of the little community, as the arrest of the two leaders by the orders of the Sanhedrim was of course known throughout Jerusalem. Others, too, had doubtless hurried to the same house on hearing of the release of Peter and John. It would seem that the primitive Church in Jerusalem already possessed a common resort for prayer and meeting together.

And reported all that the chief priests and elders had said unto them. To their own people then assembled in the house of the Nazarenes, the two relate all that the Sanhedrim judges had said to them. St. Chrysostom remarks here that they told their tale not for their own glory. … All that their adversaries had said, this they told; their own part it is likely they omitted. Nor did their story on the whole give fair promise for the future. Dark and stormy days evidently lay before the little community. The highest civil and religious authority in the nation had taken formal and public notice of their proceedings, and had condemned them; and though the Sanhedrim had been for the moment restrained from severe measures, it was only too clear that when the temporary pressure of public opinion, always so fluctuating, was removed, the majority of the council would at once proceed to harsher measures. Of the uncertain duration of popular favour, the followers of Jesus had had sad experience in the case of their Master, who was welcomed by the people as the promised King Messiah on the day of Palms, and amid the plaudits of the populace, within five days after, crucified by them as a malefactor. So they now prayed to the God of Israel a very earnest prayer for help and succour.

Fuente: A Popular Commentary on the New Testament

Act 4:23-28. And being let go Being dismissed from their examination by the rulers; they went to their own company Who, probably, were at this time met together, praying for them; and reported all that the chief priests had said Adding, no doubt, what they were enabled by the grace of God to reply to them, and how their trial issued. And when they heard that A divine inspiration coming upon all that were present in an extraordinary manner; they lifted up their voice to God with one accord All unanimously joining in the following petition, as being all influenced by the same spirit, though, perhaps, only one speaking in the name of the rest: or, as Dr. Doddridge supposes, all their voices joining by immediate inspiration, a circumstance which he thinks was graciously adapted to encourage them to suffer the greatest extremities in this cause. And said, Lord, thou art God, &c. The sense is, Lord, thou hast all power, and thy word is fulfilled: men rage against thee, but it is in vain. See notes on Psa 2:1-5. For of a truth, &c. For we now see the prediction of thy servant David truly and literally accomplished; since against thy holy child Jesus, whom thou hast anointed With the Holy Ghost and with power, to accomplish the glorious work of erecting thy kingdom among men; both Herod, &c., with the Gentiles The idolatrous heathen; and the people of Israel Professing to worship thee, the true God; were gathered together Combined in the impious attempt of opposing thy designs. For to do whatsoever thy hand, &c., determined before to be done That is, says Dr. Hammond, the Roman governors and Jewish sanhedrim have joined their malicious counsels against thy holy Son; to act in the crucifying of him, and so (though little meaning it) to be the instruments of thy gracious providence and disposal, who didst determine to give thy only Son to die for us. The sense evidently is, But they (the enemies of God and Christ) could do no more than thou wast pleased to permit, according to thy determinate counsel, to save mankind by the sufferings of thy Son. And what was needful for this end, thou didst before determine to permit to be done. Limborch, and some others, contend for a transposition of the words thus: They have combined against thy holy child Jesus, whom thou hast anointed to do what thy hand and thy counsel had determined, &c.; but it is so expressly said elsewhere, (see Mat 26:24; Luk 22:22,) that the Son of man went (to suffer and die) as it was determined; and it so plainly appears, in fact, that these circumstances were foretold, or marked out, in the prophecies of the Old Testament, that I see not, says Dr. Doddridge, what end the admission of such a transposition would answer. It is much more rational to explain this determination in such a manner as to make it consistent with the free agency of the persons concerned. When Gods hand and his counsel are said to have determined these things, it may signify his having pointed out this great event, so wisely concerted in his eternal counsels, and marked beforehand, as it were, all the boundaries of it, (as the word may well signify,) in the prophetic writings. Certainly the word properly and literally signifies, to define, describe, or mark out beforehand, rather than to decree, or predestinate. The hand of God, says Dr. Whitby, most frequently, in the Old Testament, relates not so much to his power, as to his wisdom, and providential dispensations; and being here joined with his counsel, and applied to what was done by Pontius Pilate and the Jews toward the crucifixion of the holy Jesus, to which actions, so highly displeasing to God, his power could not actually concur or effectively incline them, the import of these words will be no more than this, that Jews and Gentiles were assembled to accomplish those sufferings of our Saviour for mankind which God had foretold, and by foretelling had determined should come to pass: according to those words of St. Paul, Act 13:27, They who dwelt at Jerusalem, &c., not knowing the voices of the prophets, have fulfilled them by condemning him, doing all things which were written of him. As therefore St. Peter and Paul, by calling the Jews to repentance for crucifying the Lord of life, do evidence that their sin was not the less, because they did by it fulfil the counsel of Gods holy will, and kind intentions to mankind, so do they consequently evidence, that Gods foreknowledge of a thing future, does not impair the liberty of mens wills in the accomplishment of it; as all the ancient fathers have declared in this particular. See this further explained in the note on Act 2:23.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

23-30. The apostles had now humbled the pride of their adversaries, and went away from the assembly in triumph. But they were uninflated by their present prosperity, as they had been undaunted by their recent danger. They had now attained that lofty degree of faith and hope which enables men to maintain a steady calmness amid all the vicissitudes of life. The course they immediately pursued is worthy of remembrance, and of all imitation. (23) “And being let go, they went to their own company, and reported what the high priests and the elders had said to them. (24) And when they heard it, they lifted up their voice to God with one accord, and said: Sovereign Lord, thou God who hast made the heavens, and the earth, and the sea, and all that is in them; (25) who through the mouth of thy servant David hast said, Why did the Gentiles rage, and the people imagine vain things? (26) The kings of the earth stood up, and the rulers were gathered together against the Lord and against his anointed. (27) For, of a truth, against thy holy son Jesus whom thou hast anointed, both Herod, and Pontus Pilate, with the Gentiles and the people of Israel, were gathered together, (28) to do what thy hand and thy counsel determined before to be done. (29) And now, Lord, behold their threatenings; and grant to thy servants, that with all boldness they may speak thy word, (30) by stretching out thy hand to heal, and that signs and wonders may be done through the name of thy holy son Jesus.” This prayer was uttered by one of the brethren, and the expression, “they lifted up their voice with one accord,” indicates the perfect unity of sentiment with which they followed the words of the leader.

In all the prayers of the apostles, we observe strict appropriateness, in the ascription to God with which they open, and a remarkable simplicity in presenting the exact petition, and no more, which the occasion demands. On a former occasion, they had set before him two men, that he might choose one for the apostolic office, and they addressed him as the “heart-knower;” now they desire his protecting power, and they style him the “Sovereign God who made heaven and earth, and the sea, and all that is in them.” They remind him that, according to his own words by David, kings and rulers, in the persons of Herod and Pilate, had risen up against his anointed while the people and the Gentiles were imagining vain things; and they pray him to “behold the threatening,” and grant to his servants boldness to speak the word in defiance of all opposition.

In these days of passion and war, in which it is common for prayers to be filled with earnest entreaties for victory over our enemies, and sometimes with terrible maledictions against those who are waging war against our supposed rights, it is quite refreshing to observe the tone of this apostolic prayer. These men were not in danger of losing some mere political power or privilege, but the dearest and most indisputable right they had on earth was denied them, and they were threatened with death if they did not relinquish it; yet, in their prayers, they manifest no vindictive nor resentful spirit; but, in reference to their enemies they simply pray, Lord, behold their threatenings. Their gentle spirits never could have conceived that unblushing impiety which now so often brings men upon their knees for the very purpose of pouring out in the ears of God those violent and destructive passions which he has forbidden us to allow a place even within our hearts. By such prayers men seek to make God a partisan in every angry contention among men, as though he were nothing more than themselves. Much needs to be said upon this unhappy theme, but it can not be said here.

In praying for boldness the apostles give an intimation of the manner in which they expected it to be imparted to them. It was not by some direct and internal spiritual impact, but by external manifestations of his continued presence and favor: “by stretching out his hand to heal, and that signs and wonders may be wrought through the name of Jesus.”

Fuente: McGarvey and Pendleton Commentaries (New Testament)

SECOND PENTECOST

23-31. During the imprisonment and trial of Peter and John the one hundred and eighteen, with quite a host of the Pentecostal converts, are pushing the battle for God and souls on the great temple campus on Mt. Moriah in the east end of the city, the judgment hall, where Peter and John and Jesus were tried, being on Mt. Zion, in the west end. When constrained by popular sentiment to release Peter and John they reluctantly discharged them through fear of an insurrection. Then the apostles go immediately to the great meetings on the temple campus and report the persecutions of the preachers and official board and the intervention of the Almighty through the people for their acquittal. Now they quote the prophecy in Psalms 2, which had actually been fulfilled in the crucifixion of Jesus, and is still being verified in the rage of the clergy and official board against the apostles. They allude to the union of Pilate and Herod in the crucifixion of Christ, despite their former and long-standing animosities either to other. How signally is the same prophecy fulfilled to-day in the reconciliation and co-operation of the hitherto warring sects, forgetting all their bitter hatred either to other, and uniting against the holiness movement! Amid the implacable animosities of church and state combined against the poor Nazarenes and determined to exterminate them and even obliterate the very memory of their leader from the memory of the world, there is much fear on the unsanctified young converts. Hence they need another Pentecost to bring down the baptism of the Holy Ghost and fire, consuming all their cowardice and filling them with the perfect love, casting out fear. Therefore they all fall on their knees, unite their hearts and cry to God for the sanctifying power. Behold! the place is shaken and another Pentecost comes down from heaven, gloriously filling and flooding them, sanctifying all the fear out of the young converts and weak believers, so that they were all filled with the Holy Ghost and continued to speak the word of God with boldness. This glorious second Pentecost gave a wonderful new impetus to the revival Niagara already shaking the metropolis with a spiritual earthquake. This second Pentecost gloriously sanctifies the converts of the first, raising up hundreds of new preachers to herald the living Word, thus broadening the revival into paradoxical dimensions, till it rolls its mighty inundating wave out from Jerusalem into all of the surrounding country, not only inundating all Palestine, but sweeping over Samaria like an avalanche and rolling out its irresistible tide into heathen Syria.

Fuente: William Godbey’s Commentary on the New Testament

Act 4:23-31. Return of the Apostles to their Own People.The Christians are spoken of as if they lived together (cf. Act 1:14, Act 2:44-47) or at least had a hall where they could all meet. The prayer (Act 4:24-30) does not thank God directly for the deliverance of His servants but rather for the fulfilment of His promises as seen in the proceedings of their enemies; what is asked is that the cause may develop still further in the same direction. The opening sentence shows the beginning of the Christian liturgy, and is to be compared with the prayers in the Didach (p. 641) and in 1 Clement. The praise for the creation is composed of various OT phrases (cf. especially Isa 37:16). An exact and detailed account is found in Psalms 2 of the proceedings leading to the Crucifixion and continued in the late meeting of the Sanhedrin. The Gentiles of Psalms 2 are the Roman power; the peoples are the Jews, the kings Herod, the rulers Pilate. They all conspired against God and His Servant Jesus whom God has anointed Messiah (cf. Luk 23:1-12). But they all served a higher purpose. It was Gods counsel that they were realising; and the literal fulfilment of the psalm shows that the Divine purpose is maturing and that the end is not far off. The petition (Act 4:29 f.) is that these threatenings to which the believers are still exposed in the Sanhedrin may not avail; that Gods servants may continue their even course of bold preaching, and that He may aid them by the healings, signs, and wonders He enables them to do (Act 2:22; Act 2:43, Mar 16:20) in the name of His holy Servant Jesus. The answer follows promptly (Act 4:31) in the shaking of the place of meeting. There are many examples in profane writers of a tremor of the earth being taken to indicate Divine presence (cf. also Isa 6:4, Act 16:26). [An interesting parallel may be found in George Foxs Journal (Bicentenary Ed., vol. i. p. 24): After this I went again to Mansfield, where was a great meeting of professors and people; here I was moved to pray; and the Lords power was so great that the house seemed to be shaken. When I had done, some of the professors said it was now as in the days of the apostles, when the house was shaken where they were.A. S. P.] What was prayed for is granted. All receive an access of the Holy Spirit and go on boldly delivering the message.

Fuente: Peake’s Commentary on the Bible

4:23 {9} And being let go, they went to their own company, and reported all that the chief priests and elders had said unto them.

(9) The apostles share their troubles with the congregation.

Fuente: Geneva Bible Notes

The church’s reaction 4:23-31

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

After hearing the apostles’ report, the Christians sought the Lord (Gr. Despota, sovereign ruler) in prayer.

"Three movements may be discerned in this prayer of the early church: (1) God is sovereign (Act 4:24). (2) God’s plan includes believers’ facing opposition against the Messiah (Act 4:25-28). (3) Because of these things they petitioned God to grant them boldness to preach (Act 4:29-30)." [Note: Toussaint, "Acts," p. 364.]

The believers contrasted God’s position with that of His servants David (Act 4:25), Jesus (Act 4:27; Act 4:30), and themselves (Act 4:29). The word translated "servant" (pais), used of David and Jesus, contrasts appropriately with the word rendered "bond-servants" (doulos), used of the disciples.

The opening reference to God’s creative power in the disciples’ prayer (Act 4:24) has many parallels in other Old Testament prayers (e.g., Exo 20:11; Neh 9:6; Psa 146:6; Isa 42:5; cf. Act 14:15; Act 17:24). This was a common and appropriate way to approach God in prayer, especially when a request for the exercise of that power followed, as it did here (cf. 2Ki 19:15-19; Isa 37:15-20).

Note the testimony to the divine inspiration of Psalms 2 contained in Act 4:25. God is the author of Scripture who has worked through human instruments to announce and record His revelations (cf. 2Ti 3:16; 2Pe 1:21).

The believers saw a parallel to Jesus’ crucifixion in the psalmist’s prophecy that Messiah would experience opposition from Gentiles and leaders. This prophecy will find its fullest fulfillment in events still future from our time in history. God anointed Jesus at His baptism (cf. Act 10:38). David’s references to Gentiles, the peoples, kings, and rulers (Act 4:25-26) applied to the Roman Gentiles, the Israelites, Herod, and Pontius Pilate (Act 4:27). However the believers saw God’s sovereign hand (the ultimate effective cause) behind human actions again (the secondary instrumental cause, Act 4:28; cf. Act 2:23 a; Act 3:18).

"They see in this beginning of persecution the continued fulfilment [sic] of Scripture which had been evident in the Passion of Jesus." [Note: Neil, p. 91.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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